Black Lives Matter. I say that first, because it is the most important component of what I write today. To all those standing up for Black lives right now, thank you.
In our recent Patreon newsletter, which we made public, we issued our position about valuing Black lives and Black contributions to our world. One of the points we made was this:
“To us, Black Lives Matter. Frankly, we wouldn’t exist without the numerous contributions and creations of myriad Black and Brown minds throughout our history, and we have sought to highlight those figures on the show and on our site when possible, and we know we can do even better in the future, too. We must. We will. American folk magic does not exist, does not thrive and grow, without People of Color. So again we say, Black Lives Matter.”
Today, I’m going to highlight a small number of the figures from Black magical history (particularly in the U.S.) that prove that statement true. American folk magic does not exist without the contributions made by these individuals, and in many cases it has thrived and grown only because of the efforts made by People of Color. I’ll be mentioning only a small handful of what could easily be a MASSIVE list, and I’ll be sharing resources and information where you can learn more about them (as often as possible in their own voices or from non-white sources). I also showcase several contemporary Black magical figures because it is important not only to see the foundations of American folk magic as rooted in African American soil, but to see what continues to grow and thrive here. I recommend listening to them, hearing their perspectives, buying their books, or supporting them in any way you can. (Note: Where possible, all books are linked to a Bookshop.org page, and I encourage you to order these books from one of the many excellent Black-owned bookshops throughout the U.S.; Amazon links are used ONLY when the book is not available through Bookshop).
So let’s get started.
Zora Neale Hurston
To me, Zora Neale Hurston is the grande-dame of North American folk magic in so many ways. I know that’s a controversial opinion, but Hurston herself was no stranger to controversy. She was a key piece of the Harlem Renaissance, working on plays with the likes of Langston Hughes, while also doing advanced anthropological work at Columbia University. Hurston was prompted by her mentor, Franz Boas, to go out and document her own culture, to see it as equally valid and important, and through that she produced both fiction and non-fiction texts that are absolutely essential reading for anyone interested in folk magic. She documented Vodun and Obeah in Haiti and Jamaica, and produced a quintessential collection of stories and material on hoodoo by researching in her hometown of Eatonville, Florida, as well as other parts of the Gulf Coastal South. She was sometimes accused of being accommodating to white folks (like one of her patrons, the paternalistically racist Charlotte Osgood Mason) or of embellishing her work, but it rings with poetry and life and as Hurston herself might say, “the boiled down juice” of living. She died in relative obscurity until her literary reputation was resurrected by Black scholar Alice Walker a decade-and-a-half later.
To read: Dust Tracks on a Road (autobiography); Tell My Horse (Vodun/Obeah); Mules and Men (Hoodoo); “Hoodoo in America” (extensive folklore article); Their Eyes Were Watching God (gorgeous literature); Moses Man of the Mountain (fiction with strong magical elements).
Aunt Caroline Dye
She was known as the seer of Newport, Arkansas, and received visitors from hundreds of miles away. She was the subject of several blues songs, and was reputed to be able to find any lost or stolen object with her powers. When she died, it was said she had literally thousands of dollars hidden away on her property, making her one of the wealthiest women around. During the peak of her popularity and power, it was said that more Black folks knew her name than President Woodrow Wilson’s.
To read: Statesmen, Scoundrels, & Eccentrics: A Gallery of Amazing Arkansans, by Tom Dillard (biography section); “The Hoo Doo Woman of Arkansas” (AR State Parks Dept.)
Black Herman was both a stage magician and a practitioner of mystical and magical arts when the spotlights were off. He was born Benjamin Rucker in the late nineteenth century, but he took the name “Black Herman” to honor his teacher and partner, a stage magician named “Prince Herman,” when the latter died. Black Herman took over the show and toured it with incredible success from the time he was seventeen until his untimely death nearly thirty years later. He was best known for his legerdemain and escapist tricks in his act, including a stunt that saw him buried alive then miraculously resurrected days later (when he’d continue with his show). Herman also folded in a number of African American folk magical elements, too, including the curing of patients with “live things” in them like snakes or the expulsion of evil spirits.
Stephany Robinson, known to most around St. Helena Island, South Carolina, often gets painted as a sort of villain or foil in the stories about him. He was well-known as a rootworker and conjurer in an area connected with the Gullah culture, specializing in “chewing the root,” which involved visiting a courthouse where a client was expecting a trial, sitting in the audience, and slowly chewing a “Little John” root (galangal) while spitting the juices on the floor. He would fix a judge with his gaze and in many cases get his clients off from their accusations just by showing up. He also provided medications to young Black men who were being drafted into military service that would make them fail qualifying draft tests. Eventually, his success ran him afoul of local law enforcement, particularly Jim E. McTeer, a sheriff who decided to start using rootwork on his own to combat Dr. Buzzard. The conjure war between them escalated for a few years until Buzzard’s son was killed in a car crash, devastating him. He soon after called a truce with the sheriff. I’ll admit that I often think of this more from McTeer’s perspective than Buzzard’s, but in truth Buzzard’s clients likely faced incredibly unfair circumstances and his roots and magic were invaluable to his community, while McTeer’s use of conjure was almost play-acting at times as he engaged in a form of psychological combat with the respected local root doctor.
See also: The Gullah Geechee Heritage Corridor (for more on the region)
So much is written about Marie Laveau it’s hard to separate fact and fiction, but we do know that she existed and that she was one of the most powerful Black women of her day. She’s mostly associated with New Orleans Voodoo, although she likely also incorporated elements of hoodoo at times while maintaining a strongly Catholic public presence. I won’t belabor her story here, because of all the people on this list you’re probably going to be able to find the most information about Laveau, but she’s absolutely one of the core figures in North American magical history.
Less well-known than Laveau, but deeply influential in the Brooklyn community where she lived (and beyond), Mama Lola was a Haitian mambo overseeing a number of rituals for the immigrant community around her and acting as a social pillar for her neighborhood. One biographer gives her full name as Marie Therese Alourdes Macena Margaux Kowalski, but everyone knew her as Mama Lola or Alourdes. While New Orleans Voodoo may have captured the imagination of many, in Brooklyn Alourdes/Lola kept the living spirit (and spirits) of her tradition going. She acted as a spiritual and social counselor for those around her, as well as providing childcare for her daughter and helping to financially support members of her community. She would meet with clients almost daily, stage elaborate birthday parties for the lwa spirits she honored, and offer initiation and teaching to talented students.
To read: Mama Lola: A Vodou Priestess in Brooklyn, by Karen McCarthy Brown (bio)
For some, Katrina Hazzard-Donald is controversial, because she insists that Hoodoo is its own traditional spiritual system, a religion that was essentially quashed during the late nineteenth century and which has only been revived as a commercial enterprise in the intervening years. Hazard-Donald’s scholarship on the subject, built on her years as a professor of sociology, anthropology, and criminal justice at Rutgers University, is frequently compelling and points out that the specific rituals of Hoodoo as a religious phenomenon include things that derived from or mirrored existing African spirituality. She points to things like ritual dancing, water immersion, and divination as reflective of the African roots of the tradition. Her work shows that once the religion left its home soil in particular regional zones, it became nationalized and easily coopted and marketed by outsiders, including white and Jewish merchants in big cities. While I don’t always agree with every point she makes, her analysis of Hoodoo is absolutely mind-expanding and thought-provoking. Additionally, she also practices African Traditional Religion as an Ogun Olorisha in the Lukumi tradition. I had the absolute pleasure of getting to hear her speak at an academic conference a few years ago, and she is fiery, eloquent, and moving when she talks about African and African American spirituality.
To read: Mojo Workin’ (her seminal work on “Old Black Belt” Hoodoo)
The author of the deeply influential book Jambalaya: The Natural Women’s Book, Luisah Teish has been working with African and African American spiritual traditions for decades and connecting her knowledge of spirituality with healing for issues of both race and gender. She makes feminism a crucial part of her spiritual practice, and was advocating for self-care as a radical form of spiritual action back in 1985. She continues to act as a guide and teacher to people, particularly women, who know her as Yeye Teish. She’s an initiate (Iyanifa) and chief in the Yoruban spiritual tradition, and hosts workshops and international trips to places like Jamaica to connect with living African-derived spiritual and magical traditions.
If you haven’t heard of Lilith Dorsey, you’re doing yourself a disservice. She’s an incredibly cogent writer on the subject of a number of diasporic practices, especially Vodun, witchcraft, and Afro-Caribbean spirituality. She recently put out a magnificent-looking book on Orishas, and has written books looking at love magic and African American cooking as a form of spellcraft, too. Her blog over at Patheos is always thoughtful and points toward new sources and new ideas while also bringing in her anthropological background and rooting what she discusses in that field.To pile talent upon talent (which she has in abundance), she’s also a filmmaker, who made the documentary Bodies of Water: Voodoo Identity and Tranceformation.
Lisa Jade is a Canadian witch with a keen eye for issues of environmentalism, social justice, and–of course–witchcraft. She’s also a Patheos blogger (like Lilith Dorsey above) who shares her insights into issues like locavore lifestyle witchcraft and the deep problems with capitalism for those who walk a crooked path. She also produced an EXCELLENT reading list of Black witchy authors a few years back including Black writers and magical workers that aren’t on this list (including people like the brilliant Khi Armand).
To read: Her reading list, 100% for sure, because it will offer you a lot of new options to discover
See also: Her website (which also produces material for Patheos)
The A Little Juju podcast is something I’ve only recently found, but it’s been going strong for a while now. It also has one of the best and catchiest theme songs I’ve heard on a magical podcast, and Juju Bae covers a wide range of topics that intersect with Black magical spirituality. She’s talked astrology, money magic (which she takes VERY seriously), reiki, and even why masturbation is a healthy expression of spiritual self. She offers a line of hoodoo-related oils and products as well as divinatory readings (including ancestral readings), and she teaches online courses as well.
To listen: Check out her A Little Juju podcast
Stephanie Rose Bird
She’s a prolific author who shares her knowledge of hoodoo readily in her books, but who also writes about health and wellness as a Woman of Color and even has a debut novel in the works! She’s generous and supportive while also providing rigorous and careful instructions in her books, and she looks at places where magical practices and spiritualities overlap with a thoughtful eye. The ecological side of her writing runs deep, and she situates the hoodoo she knows and does within the framework of natural cycles and seasons, while also making it contemporary and accessible for anyone.
To read: 365 Days of Hoodoo (a hoodoo-based daily practice book); Sticks, Stones, Roots, & Bones (her landmark work on her hoodoo-rooted practice); The Big Book of Soul (African American culture and spirituality)
See also: Her website
My final member of the thirteen-person coven assembled here is someone that I think everyone should know. Via Hedera is one of my favorite writers on North American folk spirituality. She looks to the folklore and scours collections and practices to better understand and share a deeply-rooted, deeply-felt sense of folk magic here. She comes at the topic as someone who lives intersectionality, bringing a multi-ethnic perspective and elevating practices from a wide range of sources, connecting sources such as Indigenous and African American magical practices through her work. She’s a delight to read, and her forthcoming book is one that I’ve been lucky enough to preview and I will say it should be at the top of any New World Witchery fan’s reading list. Plus, she’s a crazy talented artist who makes gorgeous plant-spirit sculptures that will melt your brain with their beauty.
To read: Folkloric American Witchcraft and the Mulitcultural Experience (forthcoming, and you should definitely get it)
* * *
This is truly just a sampling of the hundreds (of thousands) of Black/POC figures that have informed, shaped, guided, and continue to influence the magic of North America. There are no shortage of people I skipped or missed here, ones that I think deserve just as much praise and recognition as the ones I’ve highlighted. To that end, if you have figures that you think should be on this list, please feel free to share them in the comments (along with any links to relevant information).
A note: any racist, misogynistic, or otherwise heinous comments will not be approved and may be reported as harassment. Please use the comments to lift up and elevate Black magic.
Black Lives Matter. Black Magic Matters. Rise together.
Thank you for reading,
- Lilith Dorsey’s Patheos blog is the best way to see her regular writing, and the article “Black Witches Talk Back” in response to the article in The Atlantic is a must-read companion to this episode.
- Dorsey has also written several books, including The African-American Ritual Cookbook and Love Magic: Over 250 Spells and Potions for Getting It, Keeping It, and Making It Last.
- We also mention Witchdoctor Utu, who we had on our show during the Great Lakes episode.
- We discuss several anthropologists whose work we find valuable, including Zora Neale Hurston, Maya Deren, and Margaret Mead.
- We mention Bri Luna (the Hoodwitch) and Chiquita Brujita in conjunction with the rising movement towards magical diversity and inclusion.
- Lilith mentions dancing for Dr. John, whose New Orleans music is a lot of fun to listen to
- We briefly touch upon the idea of sexual predation in neo-Pagan circles, a topic covered well by Sarah Lawless in some of her recent articles
In one of our recent holiday episodes, we discussed the way that toys, dolls in particular, seem to embody the uncanny. Dolls, doll babies, dollies, poppets—whatever you call them, figural toys seem to have the power to evoke fear in people and act as powerful proxies for magical work. I decided to cover the topic in part because several podcasts I frequently download (namely LORE and Stuff You Missed in History) have recently mentioned Robert the Doll in Key West, Florida. Robert’s story is full of creepy twists and turns, but nicely captures how dolls can be both innocent (as Robert is when he acts as a best friend to his young owner, Gene) and terrifying (as Robert is when he shows up on a subsequent owner’s bed, brandishing a kitchen knife). Still, most tales of dolls and magic in the New World are not as spectacular as Robert’s. That doesn’t mean there aren’t some very interesting uses for dolls in American folk magic. There most definitely are, and in this article, we’ll look at some of the ones that I find most interesting.
We can start in Salem, during the famous witchcraft trials of the early 1690s. A slave from Barbados named Candy was the focus of one early investigation (although her fate was not, as far as we know, the gallows). Candy confessed her use of folk magic, including the use of a handkerchief which she transformed into a doll:
“Candy stated that her knowledge of witchcraft came from her experience in Salem and not from her home in Barbados. The magical items possessed by Candy bear closer analysis and provide evidence for a possible connection to African or Afro- Caribbean beliefs. The knotted handkerchief was obviously a doll to stick with pins or to rend to inflict pain on others. The pieces of cloth were possibly shreds of clothing to be used to identify the dolls with a particular victim, as is common in the sympathetic magic which makes up part of voodoo belief” (McMillan 104-5)
Comments about “voodoo belief” aside (here I think McMillian is simply conflating “voodoo” with the folk magic of African Caribbeans), Candy’s use of the knotted handkerchief gets at some of the main reasons that doll magic seems to be popular and widespread. Firstly, it involves easily found or acquired resources—in this case cloth from the intended target, making the materials doubly enticing. Secondly, doll magic is sympathetic magic, and the connection is easy to see. If I make a piece of someone’s long johns look like a person, particularly the person whose backside the doll so recently covered, it seems likely that those two things will share a connection.
This point, that something that looks human but isn’t has uncanny powers, gets echoed in a lot of folklore as well, some of which connects to the folk magical systems of early Americans. Imported stories, such as tales about Anansi, refer to the use of dolls as agents of trickery. One account of Anansi tells how he tricked Tiger, and Tiger avenged himself on Anansi by putting a gumdoll in a field. Anansi gets angry when the doll won’t respond to him, and strikes it, becoming stuck to it. This tale is likely best known by American audiences as the tale of Brer Rabbit and the Tar Baby, of course, which replaces Anansi with the wily trickster rabbit and uses tar in place of tree gum. An Apache tale recasts the narrative as Coyote fighting with a lump of pitch, placed in a field by a “white man” to catch the sneaky food thief. The story keeps reappearing across different cultural backdrops, with new characters but the same basic structure. In all cases, the doll in question does nothing—that is one of the reasons Brer Rabbit and his compatriots dislike the thing—but still manages to get the best of its target.
Dolls, much like the Tar Baby or gumdoll, don’t necessarily have to do anything to be effective in folk magic, either. Jason Miller recounts a story in his Protection & Reversal Magic in which a doll’s effect is clearly psychological, but nonetheless potent:
“A santera I know was having problems with her neighbor being loud and obnoxious at all hours of the night and leaving garbage on her lawn. She asked her madrina (her teacher) what she should do. The madrina told her to make a doll that looked like the neighbor, blindfold it, tie its arms and legs, and nail it to the tree in her yard facing her neighbor’s front door. My friend was a bit shocked and said, “Good Lord! I don’t want to hurt him! What will happen?”
“Nothing” replied her madrina, “but it will scare the living crap out of him!”” (Miller 30)
Miller’s account of the santera’s doll experience resembles other accounts in American folk history. Newbell Niles Puckett references a similar incident in his Folk Beliefs of the Southern Negro. In the cases Puckett describes, the dolls may or may not actually have a magical effect, or they might simply convey the sender’s sentiments about how they wish to see the recipeient suffer: “Very common also was the practice of putting small black caskets, often with skull and crossbones upon the cover, in front of a person’s door. Sometimes these would contain a small doll with pins run through the heart and with a burned-out candle at the head and another at the foot, doubtless a case of sympathetic magic, indicating a desire that the person be “laid out” according to the Catholic rites.” (Puckett 227-8).
Dolls that do nothing, however are not as much fun as dolls that do something. Fairy tales like “Vasalissa the Beautiful” from Russian lore offer dolls that seem to do little, but in fact act as powerful fetishes of protection to those that carry them. Vasilissa is protected by her mother’s doll, which carries a maternal blessing and performs tasks while the young girl and the old witch Baba Yaga are sleeping at night. Baba Yaga is always disappointed by Vasilissa’s completion of her tasks, which she knows must be done by magic but cannot figure out. Eventually the ancient cannibal witch decides not to eat the girl and instead sends her away with a magical gift when she learns that Vasilissa is protected by her mother’s blessing (although she never does puzzle out the secret of the doll).
Just as in fairy tales, dolls can have powerful magical agency, according to folklore. Several authors, including the aforementioned Jason Miller, suggest using dolls or poppets in spells, just as Candy was said to have done in Salem. Miller recommends a mirror box spell using a doll which will turn any harmful magic back on its sender or protect one from magical attack. Dorothy Morrison makes similar suggestions in her book on baneful magic, and even talks about using dollar store Barbie knockoffs stuffed with personal materials or herbs as a way of simplifying the doll-making process.
When it comes to making dolls, however, kids seem to have a knack for doing it with whatever’s at hand, which as I mentioned above, may be part of why dolls are both so ubiquitous and so powerful. Coming from materials which are already familiar to the doll-maker through use and contact, the relationship with the doll itself can be very deep once the figure has been created. Adults do sometimes craft dolls and other toys with what is around, but they are also likely to purchase materials:
“Folk toys are made of any convenient materials, including wood, clay, plants, paper, fabric, metal, sand, or snow. If made by children, they most often utilize recycled or “found” materials (as when rubberbands are saved to make a “Chinese jump rope”). Adults, especially those who make toys for sale, are more likely to purchase new materials as needed. Folk toys come in many varieties: Dolls are common (often made of natural materials such as nuts, apples, or corncobs dressed in scraps of fabric).” (Leeds-Hurwitz 1477)
The fabrication of toys and dolls, including ones used for ritual or magical purposes, is not limited to post-European contact in the New World, either. According to scholar Yvonne Milspaw, Native cultures would create paper-type dolls out of natural materials with magic in mind: ““Other reported uses of paper and bark cutting among Native Americans include carefully worded reports of sorcery and cut-paper dolls among some Mexican people like the Otomi” (MIlspaw 1134). Some of these traditions may have shaped latter-day practices like the creation of skeletal papier mache dolls for Day of the Dead/Dia de Muertos celebrations in Mexican and Mexican American culture.
So dolls can be made from lots of materials, and can be active or passive in the use of magic, as we’ve seen. They also frequently come with their own rules or taboos about how they can be used, deployed, or even simply treated. When it comes to folk magic, African American conjure traditions emphasized the choice of materials as a matter of import. Dolls are often crafted with local flora (and occasionally fauna) for a combination of practical and symbolic reasons. Spanish moss is frequently used to stuff or wrap doll babies in Delta-area conjure practices both because it grows ubiquitously on trees in the region and because as a plant it acts semi-parasitically (it doesn’t actually feed off of the oak trees it grows upon directly, but it can limit their growth), thereby sharing life with a host as a doll is supposed to. Even more potent than Spanish moss, however, are doll components that come directly from the intended target, such as pieces of their clothing, as illustrated by this example from African American folklore:
“My husband was very jealous of me, he was just insane jealous. He was always telling me he was going to put a spell on me. I was afraid of him. I went to a house where he didn’t want me to go, because a man was at that house he was jealous of. He was going away to get work…and told me not to go there. He went and took a piece of my bloomers and made a rag doll out of them, stuff it, worked black eyes like mine with silk thread; then put in the head — a needle, some of my hair, pins, rain water and a shingle nail, then sewed up the head. After that he took a small picture of me and put it on the left side of the rag doll, about where my heart is; then he filled the doll just full of pins and needles all over. He then put it in a pint jar and buried it under that house, where he didn’t want me to go — without anyone knowing it — and left town. I started to getting sick just as soon as he left, was sick all the time, could not find out what was wrong. I would start over to the house, but I could not make it. Something kept me from going. I went on this way for about a month, I was getting weaker and weaker, when one day some children playing around this house, digging, dug up this rag doll. They [the people at the house] knew right away it was to cast a spell over me, because they knew my picture was on the doll, and he was always saying he was going to make me suffer. We took the rag doll, jar and all, put it on the fire and burnt it all up; and I started to getting better right away and got well. And my husband got stab in about a month time; we threw the spell back on him by burning up everything, and he died and I am well.” (Hyatt 456)
A number of writers on conjure similarly describe the use of clothing from the intented target, including Yvonne Chireau, Starr Casas, Denise Alvarado, and Jefferey Anderson. While a doll sculpted from scratch certainly seems to be preferred in many magical practices, it is not the only way to operate. Much as Dorothy Morrison mentions using dollar-store plastic dolls to do work, Zora Neale Hurston records the repurposing of children’s toys for magical purposes in Southern African American hoodoo:
“To Keep a Person Down. Write name on paper with black ink. Rip open back of a doll and put the names in it. Sew it up with black thread. Put aloes, cayenne pepper in doll along with names. Tie the hands of the doll behind her and place her in a kneeling position in a corner, and keep her there where nobody will interrupt. They will be frustrated as long as she is not disturbed. Tie a black veil on her face and knot it in the back, so that the person will be blind and always do the things to keep himself from progressing” (Hurston 384).
In addition to the lore of creepy dolls and the lore about how to use dolls magically, there seem to be a few taboos about dolls which thread through different American cultural landscapes as well. For instance, many Amish communities have strict rules about children’s dolls, insisting that they cannot have faces on them for fear of violating the “graven images” commandment in the Bible (the rule also extends to things like snowmen and usually paintings as well). Hyatt notes that one superstition about dolls involves naming: “If a girl changes the name of her doll, the doll will break.” (Hyatt, p.268). He also records a much more sinister taboo about dolls which I cannot help but share here:
“A little girl died that was three years old, and her mother put a doll and a little horse in the coffin that she always played with. I said to the mother, ‘I would not do that, for there is an old saying, never bury anything with a corpse.’ And in a few weeks this little girl’s mother and sister died.” (Hyatt 374)
This last bit of folklore is fascinating to me simply because it seems to be a powerful impulse in human beings to bury toys with children when they are tragically lost. Many early human graves contain burial goods, and children’s burial goods often seem to be toys. Dolls, though, might have a special exemption from burial because of their close resemblance to a living person, although that does not seem to be a universal taboo.
Dolls today have a lot of the same stigmas attached to them: they are objects of fear and superstition as well as simple objects of play. Magically, they can be used for a number of purposes which resemble and also modify the traditional folk uses I’ve outlined here. One of our readers shared a story with us about a sloth doll she uses to overcome issues with chronic lethargy, letting the doll absorb any feelings of laziness from her (she also shared her very terrifying experiences with an American Girls doll, so that tradition is alive and well, too). The film Toy Story and its many sequels and similar movies all play upon the idea of toys having a “secret life,” which involves humans not being around, but being the prime object of the dolls’ attention. In theaters as of the date of this post, one can also see the film The Boy, about a very Robert the Doll-esque figure which seems to have a (sinister) life of its own.
All of which is to say, dolls are a big part of magical lore and practice, and don’t seem to be going anywhere soon. And they watch you while you sleep. So sweet dreams and all.
Thanks for reading!
- Alvarado, Denise. The Day of the Dead Handbook (CreateSpace Publishing, 2012).
- The Voodoo Doll Spellbook: A Compendium of Ancient Spells and Rituals (Weiser Books, 2014).
- Anderson, Jeffrey E. Conjure in African American Society (LSU Press, 2008).
- Casas, Starr. The Conjure Workbook, Vol. 1: Working the Root (Pendraig Publishing, 2013).
- Chireau, Yvonne P. Black Magic: Religion and the African American Conjuring Tradition (Univ. of California Press, 2006).
- Crowley, Daniel J. “Anansi.” In American Folklore: An Encyclopedia, ed. Jan Brunvand (New York: Garland), 1998. 50-1.
- Goldberg, Christine. “Witchcraft.” In American Folklore: An Encyclopedia, ed. Jan Brunvand (New York: Garland), 1998. 1560-64.
- Hyatt, Henry M. Folklore of Adams County, Illinois (Alma Egan Hyatt Foundation, 1935).
- Hurston, Zora Neale. “Hoodoo in America.” In Journal of American Folklore (Fall 1931). 317-417.
- Kirkland, James W. “Folk Medicine.” In American Folklore: An Encyclopedia, ed. Jan Brunvand (New York: Garland), 1998. 983-89.
- Leeds-Hurwitz, Wendy. “Toys, Folk.” In American Folklore: An Encyclopedia, ed. Jan Brunvand (New York: Garland), 1998. 1477-80.
- McMillan, Timothy. “Black Magic: Witchcraft, Race, & Resistance in Colonial New England.” In Journal of Black Studies (Sept. 1994). 99-117.
- Miller, Jason. Protection & Reversal Magick (Franklin Lakes, NJ: New Page Books), 2006.
- Milspaw, Yvonne J. “Paper Cutting.” In American Folklore: An Encyclopedia, ed. Jan Brunvand (New York: Garland), 1998. 1132-35.
- Morrison, Dorothy. Utterly Wicked: Curses, Hexes, & Other Unsavory Notions (St. Louis: WillowTree Press, 2010.
- Puckett, Newbell Niles. Folk Beliefs of the Southern Negro (New York: Dover, 1970).
- R. D. Personal correspondence via email. 23 Dec. 2015.
- Yolen, Jane, ed. “Coyote Fights a Lump of Pitch.” In Favorite Folktales from Around the World (New York: Random House, 1986).
In this extended episode, we revisit our recent trip to the magical city of New Orleans. We’ll discuss the most recent Pagan Podkin Super Moot, places to see in the Crescent City, and hear some music, travelogues, and even a tea leaf reading or two!
Download: New World Witchery – Episode 57
- Big thanks and mention to Erzulie’s, which hosted the event!
- Yo Mama’s Bar & Grill
- Cafe Du Monde (delicious beignets & chicory coffee)
- The Gumbo Shop
- Chartres House
- Bottom of the Cup Tea Room (where we got our leaves read!)
- New Orleans Historic Voodoo Museum
Tours & Events:
- French Quarter Phantoms (great walking tour with ghost stories & absinthe tasting)
- Tours BaYou (awesome downloadable driving tour of the Garden District)
- Folk Magic Festival
- American Horror Story: Coven – Made Laine watch her first episode in NOLA!
- Jitterbug Perfume, by Tom Robbins – Cory bought his wife some perfume from Bourbon French Parfum because of its connection to this book.
We announced a new contest in this episode! Details are coming in a separate post, but the basic rules are: 1) Buy something, anything, from one of the sponsors in the list below; 2) Take a picture with that item (or a a picture/screengrab of the receipt); 3) Send your picture to firstname.lastname@example.org and let us know to enter you in the contest. You could win one of three fully-stuffed PPSM Swag Bags, full of items from these great sponsors!
PPSM Sponsors! (We love them!!!)
(We’ll be posting more on these items in other places, but here’s a short list of the swag items and sponsors)
- Javamancy Kit – Carnavalia/The Mystic Dream
- Three Venezuelan Powers Holy Card Sets – Camino de Yara
- Stay with ME Bath – The Curio & Candle Shop
- Lucky Green Rice Sachets – Draconis Arcanum
- Handcrafted Conjure Condition Oils – Candlesmoke Chapel
- 2014 Witches’ Companion – Llewellyn Publications
- “Horsetamer” CD – Julia Ecklar & Prometheus Music
- “Traditions” Download Card – Kellianna
- Enchantment – Pendraig Publishing
- Banshees, Werewolves, Vampires, & Other Creatures of the Night – Red Wheel/Weiser Books
- The Candle & the Crossroads – Red Wheel/Weiser Books
- Fifty-four Devils Cartomancy Kit – New World Witchery
- Witches & Pagans Magazine – BBI Media
- Herbal Healing Salve – Rue & Hyssop/Three Brooms & a Cat
- Magical Miscellany Oil & Incense – Magical Miscellany
- Coconut Oil & Obsidian – Kathleen Borealis/Borealis Meditations
- Mini-Altar Kits/Dowsing Rods – Franchesca /VampRaven’s Nest
- Scarlet’s Deck – Scarlet’s Treasures
- And let’s also do our best to say thanks to Anna, owner of Erzulie’s Voodoo
If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!
- “When the Saints Go Marching In,” by Wingy Malone (from Archive.org)
- “Joshua Fit the Battle of Jericho,” by the Delta Choral Union (from Archive.org)
- “Iko Iko,” by the Grateful Dead (from Archive.org)
- “New Orleans Stomp,” by Louis Armstrong (from Archive.org)
New Orleans Recollections from:
Greetings and salutations! It has been a phenomenally busy end-of-summer around here. We’ve got a show in the works, and I’ve got articles brewing for the website, the Witches & Pagans site, and several print publications as well, so keep an eye out for those. Today I thought it would be good to have a brief cartulary post, though, so that while you’re waiting on tenterhooks for more New World Witchery (and you are waiting on those tenterhooks, aren’t you?), you won’t get too bored.
First of all, it’s the birthday of Howard Phillips Lovecraft, the noted author of some of the best weird and horror fiction of the twentieth century. If you’ve ever heard of Cthulhu or the Necronomicon, those are Lovecraft’s brainchildren, as are so many modern horror elements. What makes him of interest here is that he blends the occult with the scientific, creating a strange but wonderful mythology that is very easy to get sucked into. Much of his work has entered the public domain, and you can frequently find good collections of it cheaply, such as this Kindle collection of his work for less than a dollar. If you want to spend a little more, pick up the truly excellent Library of America collection, which also contains a chronology of Lovecraft’s life and a thorough annotation to the stories. If you’re a podcast listener, you should also definitely check out the HP Lovecraft Literary Podcast, who record dramatized versions of the author’s eerie tales.
I recently reviewed a couple of books on conjure, both of which fall into the non-fiction camp, but since we’re talking about weird tales, I think a few recommendations of conjure fiction would be worthwhile. First, I have to recommend the collection Mojo: Conjure Stories, edited by the wonderful Nalo Hopkinson. I’ve reviewed this book before, so I won’t say more than it is definitely worth a read. Fire Lyte sent me a wonderful collection of late 19th and early 20th century conjure tales called Voodoo: Strange & Fascinating Tales & Lore, edited by John Richard Stephens. The editor unfortunately bowdlerized a number of the stories, but you can find a number of great tales in here anyway, by authors like H.G. Wells and Charles Chesnutt. If you’re looking for a great collection of hoodoo stories just by Chesnutt, I received the marvelous Norton Critical Edition of his Conjure Stories back at Christmas, and it definitely rewards a reader with an interest in folkways , magic, and good literary storytelling.
I can’t recall if I mentioned it or not, but I recently watched a few classic “voodoo” films via Netflix and/or Amazon Instant that may be of interest to folks here. The classic White Zombie stars Bela Lugosi and features all sorts of ridiculous fun. The 1988 film The Serpent and the Rainbow was more enjoyable than I thought it would be at first. It’s based on a book of the same name by anthropologist Wade Davis, who theorized that the “zombie powders” of Vodoun might be a form of bufotoxin or tetradotoxin found in poisonous animals which induced corpse-like comas in victims. The movie obviously mangles the research a bit in the name of good storytelling (well, storytelling of some kind, anyway), but it still makes for a harrowing look at the political and spiritual life of Haiti under the dictatorship of Papa Doc and Baby Doc Duvalier.
Finally, I wanted to mention a few musical items of interest. Firstly, I picked up a really fun compilation CD put out by the Lucky Mojo Company called cat yronwode’s Hoodoo Jukebox. It’s part of a 2-CD set which includes a CD-ROM full of hoodoo-related graphics (mostly in the Lucky Mojo style). The music CD is basically a collection of old country or backwoods blues tunes by the likes of the Memphis Jug Band, Johnnie Temple, and Blind Willie McTell. It’s essentially all tunes coming from public domain sources, so I’m not sure if any of the proceeds go to the artists’ families, but I imagine with Yronwode’s usually ardent position on intellectual property and copyrights she’s found some way to do good things with the funds. Most of these songs you could find by digging around in archives or on the internet long enough, but Cat has done a marvelous job assembling them in one place and providing a really rich commentary on them in the liner notes. If you like blues or even just music about magical things (and I’m looking at you and your upcoming Halloween episode, Velma Nightshade), this is a good collection to have.
I also cannot help but shamelessly plug a friend of mine’s latest release. If you’ve not heard of Amanda Shires, you probably will, and soon. Her new CD, Down Fell the Doves, is the deeply haunting sort of alt-country record I can’t resist. It’s relevant here because several of the tracks have deeply folkloric elements. “Bulletproof” talks about animal curios given to Shires by a man named “Tiger Bill” with the assurance “That’ll make you bulletproof.” The song “Deep Dark Below” speaks of a devil who plays a fiddle with a bow made of bone that “sounds like your deepest desires.” If you like good, spooky music touched by rock, blues, country, and folk influences (somewhat similar to the marvelous band Devil Makes Three, which Sarah Lawless introduced me to), give Down Fell the Doves a listen.
Thanks for reading!
SHOWNOTES FOR PODCAST SPECIAL – ZOMBIES
Tonight we celebrate everyone’s favorite Deadite, the zombie:
We begin with “Chapter 13: Zombies,” from Tell My Horse, by Zora Neale Hurston
Then we hear a short story from Voodoo: Strange & Fascinating Tales & Lore, edited by John Richard Stephens
A selection of text from Maya Deren’s Divine Horsemen: The Living Gods of Haiti finishes the show.
Apologies for the audio glitches near the middle of the episode!
Incidental Music: “Ouch” (Be Your Own PET); “Play with Fire” (Cobra Verde); “Sixteen Shells from a Thirty-Ought-Six” (Tom Waits); “John the Revelator” (Blind Willie Johnson); “This Old World is Going Down” (The Modulations)
I realize this is rather late, and that I’ve taken a long time to get it out. I’m still working on papers and projects for the graduate seminar, which wound up being incredibly time-consuming, so I had very little time to devote to my work here. However, I hope you’ll forgive me and enjoy the articles I do manage to put out when I manage to get them up.
Today, let’s continue working on those summer saints I started in the last post. While there are plenty of saints remaining in the calendar for the season, I thought that one saint’s feast day deserved some particular attention. St. John’s Eve, which is June 23rd, is ostensibly a celebration of the life and times of John the Baptist. It falls remarkably close to Midsummer, however, and so its connotations and meanings have absorbed a good bit of the lore associated with that holiday, too. It features prominently in accounts of New Orleans Voodoo from the nineteenth century, and functions as a day of tremendous power for working all sorts of quasi-magical operations. Let’s look at two from (quasi-)anthropological perpsectives. The first is an account found in Robert Tallant’s Voodoo in New Orleans, taken from a newspaper report contemporary to the events described (allegedly 28 June 1872):
“On Monday morning (St. John’s Day) I went to the French Market for the express purpose of finding out…the exact spot where the Voudou Festival would be held this year…I took the 8 o’clock train on the Ponchartrain Railroad. Arriving at the lake I fooled around a little; saw great crowds…I hired a skiff and pulled to the mouth of Bayou St. John—the best way of getting there from the lake end—the festival took place near Bayou Tchoupitoulas. Upon arriving at the shanty I found congregated about two hundred persons of mixed colors—white, black, and mulattoes…Soon there arrived a skiff containing ten persons, among wich was the Voudou Queen, Marie Lavaux [sic]. She was hailed with hurrahs.
The people were about equally divided male and female—a few more females. The larger portion of the crowd Negroes [sic] and quadroons, but about one hundred whites, say thirty or forty men, the remainder women.
Upon the arrival of Marie Lavaux, she made a few remarks in Gumbo French [Creole, I presume the reporter means], and ended them by singing, “Saiya ma coupe ca,” to which all hands joined in the chorus of “Mamzelle marie chauffez ca.” [reporter’s itallics, not mine]…The song ended, orders were given by the queen to build a fire as near the edge of the lake as possible, which was ‘did,’ every one being compelled to furnish a piece of wood for the fire, making a wish as they threw it on. Then a large caldron [sic] was put on the fire; it was filled with water brought in a beer barrel; then salt was put in by an old man, who jabbered something in Creole; then black pepper was put in by a young quadroon girl; she sang while putting in the pepper; then a box was brought up to the fire, from which was taken a black snake; he was cut into three pieces (the Trinity), one piece was put in by Marie Lavaux, one piece by the old man who put in the salt, and one piece by the young girl who put in the pepper; then al ljoined in chorus of the same song: “Mamzelle Marie chauffez ca;” then the queen called for a ‘cat,’ it was brought, she cut its throat, and put it into the kettle.
Another repetition of the same chorus, then a black rooster was brought to the queen. She tied its feet and head together and put it in the pot alive. Reptition of the chorus. Then came an order from the queen for every one to undress, which all did, amid songs and yells. The queen then took from her pocket a shot bag full of white and colored powders. She gave orders for every one to joino hands and circle around the pot. Then she poured the powders into the pot, sang a verse of some oracle song, to which all joined in a chorus while dancing around the pot, “C’es l’amour, oui Maman c’est l’amour, etc.”…everybody went into the lake, remained in the bath about half an hour…in half an hour the horn was blown (a sea shell), and all hand shurried back to the queen, and set up another chorus to a verse she sang to the same tune as the first one.
After the song she said ‘You can now eat’” (Tallant 80-81).
A long account (even with my editing), and likely a pretty sensationalized one. Certain aspects—communal feeding, dancing, music, memorized choruses, and the direction of a guiding presence like Marie Laveau—all ring somewhat true to accounts of African Traditional Religious practices in other places, such as the thorough examination of Brooklyn Vodoun in Mama Lola. Yet other features seem glaringly off, such as the complete lack of lwa, or the insistence on nudity (a common embellishment which appeared in several accounts and which essentially exists to exoticize and sexualize an entire race—even in the 1920’s stage shows at The Cotton Club in New York featured nude Black dancers with spears and tribal makeup because white patrons enjoyed “primitive” Black culture). The St. John’s dances, however, were highly popular affairs, and I see no reason to doubt that they truly happened. In many cases, it seems whites saw what they wanted to see—or what they were directed to see, and missed a great deal of the spiritual side of the events.
In Mules & Men, Zora Neale Hurston recounts her apprenticeship with Laveau’s alleged nephew, Luke Turner, who gives a somewhat more mystical (and significantly shorter) version of events:
“Out on Lake Ponchartrain at Bayou St. John she hold a grat feast every year on the Eve of St. John’s, June 24th. It is Midsummer Eve, and the Sun give special benefits then and need great honor. The special drum be played then. It is a cowhide stretched over a half-barrel. Beat with a jaw-bone. Some say a man but I think they do not know. I think the jawbone of an ass or a cow. She hold the feast of St. John’s partly because she is a Catholic and partly because of hoodoo.
The ones around her alter fix everything for the feast. Nobody see Marie Leveau [sic] for nine days before the feast. But when the great crowd of people at the feast call upon her, she would rise out of the waters of the lake with a great communion candle burning upon her head and another in each one of her hands. She walked upon the waters to the shore. As a little boy I saw her myself. When the feast was over, she went back into the lake, and nobody saw her for nine days again” (Hurston 193).
Again, I am a bit skeptical about Turner’s claims in some ways, but he seems to get at the heart of the event in a more profound way. Laveau becomes a demi-goddess in his account, a precursor to the lwa which she would eventually become. Certain aspects of both accounts agree: the presence of music, particularly drum music; the great communal feast; the crowd chanting and calling for her to arrive. For a celebration of St. John, the focus in these accounts tends to be awfully heavy on Marie Laveau, no?
However, that is not to say that St. John should be completely left out of his own holiday. Even one of Tallant’s informants recognizes the role the saint plays in the New Orleans frenzy on his feast day:
“Alexander Augustin remembered some of the tales of old people which dated to the era of the Widow Paris [another name for Marie Laveau].
‘They would thank St. John for not meddlin’ wit’ the powers the devil gave ‘em,’ he said. ‘They had one funny way of doin’ this when they all stood up to their knees in the water and threw food in the middle of ‘em. You see, they always stood in a big circle. Then they would hold hands and sing. The food was for Papa La Bas, who was the devil. Oldtime Voodoos always talked about Papa La Bas” (Tallant 65-6).
So does that mean that John’s role—and I should here clarify that the John honored on St. John’s Eve is St. John the Baptist, who was written about in the New Testament, but who was not the author of the Gospel of St. John (different saints entirely)—is always sublimated to another spiritual force, be it Marie Laveau or Papa Le Bas (also frequently called Papa Lebat, and sometimes seen as an alternate identity for Papa Legba, although he may also be named after a New Orleans priest who tried to eradicate Voodoo only to become a lwa after his death)?
Let us briefly look at the saint behind the day, then. Since we’ve already spent so much time in New Orleans, I’ll pause to crack open my copy of Denise Alvarado’s Voodoo Hoodoo Spellbook, which says that St. John is aligned with Ogun, Agonme, and Tonne in the lwa/orisha traditions, and that he has patronage over silence, slander, bridges, and running water. While Alvarado does note that the eve of June 23rd involves observations in honor of Marie Laveau, she does a lovely job looking at the current understanding of the saint’s feast day on the 24th:
“[The] holiday coincides with summer solstice, celebrated in New Orleans every year by Mambo Sallie Ann glassman at St. John’s Bayou. To celebrate the summer, the warmth, fire, and nourishment from the sun. For opportunities, good luck, and to realign with cosmic forces” (Alvarado 74).
Both Hurston and Alvarado have noted the strong connection to the sun with this day, not surprising given its proximity to the summer solstice. Within Christian cosmology, the desert-dwelling St. John recognized Jesus before most others had, and spoke of baptizing people with fire. He saw the heavens open up, and the holy spirit—sometimes represented by fire, though in this case in the form of a radiant dove—descend to earth to acknowledge Jesus as God incarnate. A number of solar symbols appear in this myth—deserts, fire, heavens opening up, descending light, and even the metaphorical light of understanding which enables John to see Jesus’ true nature. And since Midsummer forms the balance point for the winter holidays, which included the feast of Sol Invictus (the Unconquered Sun), it makes a great deal of sense to have the fiery and solarly-aligned John the focus of such a major holiday. Plus, they guy lived off of locusts, so I think we can spare him a day on the calendar.
Turning to NWW favorite Judika Illes, we find that St. John is associated with the color red, love spells, herbs, marriage, fertility, and, of course, beheading (the method of his death). She notes that he “has dominion over healing and magical plants in general,” which makes sense as one of the famous magical herbs bears his name: St. John’s wort. A bevvy of rituals surround the acquisition and deployment of this enchanted plant, the most famous of which Illes shares in her book:
“If you rise at dawn on Midsummer’s Day and pick a sprig of St. John’s Wort with the dew still clinging to it, tradition says you will marry within the year—but only if you do not speak, eat, or drink from the time of rising until after the plant is picked. A second part to this spell claims that if you slip the plant benath your pillow and go back to sleep—still without eating, drinking, or speaking—your true love will appear in your dream” (Illes 381).
The Encyclopedia of Mystics, Saints, & Sages also points out that in a number of European cultures, any herb gathered on St. John’s Day before dawn is inherently imbued with intense magical qualities.
Finally, let’s finish up our (rather long) snapshot of St. John with a smattering of magical lore surrounding him and his feast day from around the world:
- “Wear a mugwort wreath around your brow on Midsummer’s Eve to banish headaches for a year” (Illes 381).
- “Gather blossoming St. John’s Wort at midnight on St. John’s Eve. If the blossoms remain fresh in the morning, this is an auspicious sign that the rest of the year will be happy; if the blossoms have wilted, magical protective measures may be in order” (Illes 381).
- To return an wandering lover, gather three roses on St. John’s Eve, bury two secretly before sunrise in a grave and under a yew tree, and put the third under your pillow. Leave it for three nights, then burn it, and your lover won’t be able to stop thinking about you (Illes 381).
- St. John is the patron of conversion/baptism and tailors, and can be petitioned for “good luck, good crops, fertility, & protection from enemies” (Malbrough 29).
- In Russian, a priest would visit local farms on St. John’s day and make a cross of fresh tar on the fence posts while reciting a prayer to keep away witches “who were liable to go around in the shape of dogs and steal milk from the cows” (Ryan 43).
- A Russian spell from the Enisei region of Siberia notes that gathering twelve magical herbs (unspecified) on St. John’s Eve and placing them under the pillow would induce prophetic dreaming (Ryan 47).
- St. John could be invoked in a charm with St. Peter to diminish fevers, according to English cunning man William Kerrow (Wilby 11-12).
- English cunning woman Ursula Kemp “recommended three leaves each of sage and St. John’s wort steeped in ale,” as a powerful potion against witchcraft (Davies 110).
So that’s a little look at St. John. And his day. That was worth the wait, right?
One thing I did learn in my long absence is that I should be careful about setting expectations with some of these posts. I originally intended to make a 3-to-5-part series on the “summer saints,” but at this point it will probably be a while before I return to the saints I had planned to cover in the remaining posts. I still will be addressing magical saints in various articles and from a few different perspectives, but I think for the moment I want to move on to other topics here. My reading and research have me exploring a number of topics, and I’d prefer to get those covered here while they’re fresh in my mind, so forgive me if I get a little bit more scattershot in terms of what gets posted here. I’ve also had requests for topics to be covered that I may essay given a bit of time and the proper resources. So, in other words, I’ve got lots to do, and the saints of summer may just have to wait a bit. I hope that’s okay with y’all.
With all of that being said, thank you so much for hanging in there with me. I’ll do my best to keep work coming your way, but I hope that what is here already is proving useful to you. I’m not going away anytime soon, even if I do seem quiet from time to time. I really love getting emails and comments, too, and I apologize for the delays in response to those, but thank you to everyone who has written in.
I really appreciate your patience, and thanks so much for being friends to us here at New World Witchery!
Thanks for reading,
-SHOWNOTES FOR PODCAST SPECIAL-
In our only June 2012 episode (sorry! I’ll be back from school soon!) Cory tells a few tales of magical saints. The saints range from canonical choices to folk tales to at least one very American folk saint.
Download: Special Episode – Magical Saints
The sources today come mostly from the following books:
- The Encyclopedia of Mystics, Saints, & Sages by Judika Illes
- Italian Folktales by Italo Calvino
- Discovering American Folklife by Don Yoder
- The Golden Legend (a collection of saintly folk legends)
- Legends of Beasts & Saints by Helen Wadell and Robert Gibbings
- Mules & Men by Zora Neale Hurston
(also, I used Audacity instead of GarageBand for this episode, so the sound may be a bit different)
I’ve been reading a lot lately (but then, when am I not?). I’ve also managed to catch a couple of great movies as well. So I thought I’d share some of my thoughts on them with you! The excerpts below are the slightly abridged versions of the full reviews found over at Pagan Bookworm, so head over there if you want the full report.
1) The Book of English Magic – by Philip Carr-Gomm and Richard Heygate (Overlook, 2010)
If you have spent much time studying occult literature, you know that Great Britain is rife with magical lore: fairies, Arthurian legends, druidry, cunning folk, etc. In The Book of English Magic, Philip Carr-Gomm and Richard Heygate make the not-too-audacious claim that Britain’s magical history is one of the richest—perhaps the richest—in the world. They approach their subject by examining a mix of history, folklore, and modern practices to attempt to piece together a portrait of Britain as an enchanted isle. While I think that they succeed in presenting a magical portrait of a magical land, I also think that the authors are by turns too broad and too narrow. They do a wonderful job looking into subjects like English alchemy and dowsing, providing a number of excellent resources to discover more about each topic. They also dwell overlong on the concept of druidry (not surprising considering it is one of Carr-Gomm’s chief fields of interest—he is also the author of Druid Mysteries, the Druid Plant Oracle, and the Druid Animal Oracle). The paucity of sources supporting some of their research means that while some chapters seem tight and focused, others seem only loosely woven together. They hardly plumb the depths of what is called Traditional Witchcraft, and the concept of cunning folk is given surprisingly short shrift considering how close to contemporary some of that material is. The inclusion of practical exercises gives a slightly ‘workbook’ feel at times, which deflates the momentum of the book in some places, but really does seem to serve the overall work.That being said, if one were looking for a good coffee-table introduction to the myriad magical traditions available to the student of British history, this would be an excellent starting point.
2) The Voodoo-Hoodoo Spellbook – by Denise Alvarado (Weiser, 2011)
This book is about what author Denise Alvarado calls “Voodoo-Hoodoo,” a term which irks some as the continuing inaccurate jumble of two terms which should remain distinct (Voodoo being a religion and hoodoo being a folk magical practice). However, if one takes the time to read Alvarado’s passionate book on the topic, the Voodoo-Hoodoo Spellbook, one can see that she is merely sticking to the terminology most people are familiar with and that the dog of diction has no teeth to bite when it comes to New Orleans-style magic. Instead, Alvarado presents a tradition which blends elements of Haitian Vodoun, folk Catholicism, Southern root work and hoodoo, and a touch of New Age spirituality to create a vibrant, current practice. She uses a number of good resources, often primary ones, to support her understanding of a practice she has lived with her whole life (according to her). She also frequently slips away from the facts and into personal experience, but does so in a non-authoritarian way. Her history of Mardi Gras and the magical folklore associated with them is captivating, as is her heartfelt look at the Seven African Powers. When she does slip off of the scholarly or personal track the book can get a bit messy. Her correspondence tables are not a strength, and her inclusion of New Age style tumbled gemstones in her work almost undermines her traditionalism (as it seems fairly obvious that slaves doing similar work in the 19th century would not have had polished rose quartz to work with). She is flexible and fluid towards Christianity, though here it should be pointed out that she neither says one must work with Christianity nor one must work with African Traditional spirituality. People are looking for spells, and this book definitely has those. There are spells for love, luck, money, protection, and half-a-dozen other needs. Hundreds of spells and workings are contained in this book, as well as recipes for conjure oils and powders, instructions for candle working, and a discussion of poppets and dolls in magical work. Some of them seem totally reasonable within the context of her presented practice, and some seem a little forced. This book fits nicely on the shelf next to other “hoodoo 101” texts, while offering a few doors to open for a reader looking to go deeper.
3) Old World Witchcraft – by Raven Grimassi (Weiser 2011)
Don’t buy this book. I’m not even bothering providing a link to it. I’ve done a full review at Pagan Bookworm, but let me just say this text is badly researched, mis-cites or fails to cite sources, argues with scholars without presenting their actual point of view/argument, claims that graveyard dirt is just the powdered ash of tree leaves gathered in a cemetery, and says that you can become deeply knowledgable about a plant by studying its sigil. It’s bad history, bad herbalism, and bad witchcraft. All in all, this is a book which suffers from broken clock syndrome (as in, “a broken clock is right twice a day”). He occasionally hits on interesting ideas or brings up worthwhile concepts, but mostly he seems to be posing an elaborate fantasy as a pseudo-historical reality, with very little scholarly backbone to support his claims. When someone prods the gear works, the whole contraption just seems to fall apart.
4) American Mystic, directed by Alex Mar (Empire 8 Productions, 2010)
Director Mar turns the camera on three different but spiritually similar people: Kublai, an African American man who belongs to the Spiritualist Church; Chuck, a Lakota Sioux sun dancer; and Morpheus, a pagan witch and Feri tradition priestess. The director captures the challenges of these faiths, including both internal and external struggles. While there is an element of novelty to the practices of each film subject, the director never lets curiosity turn into spectacle. The Sun Dance, which can be grueling for participants, is not simply a show of blood and muscle, but rather connects Chuck to his family in a powerful way. Kublai seems to struggle with just how much he believes in his own spiritual gifts. And Morpheus senses her displacement in the modern world, while at the same time she does not shy away from the society of other people. The film does have its flaws, but keeps a sensitive and intelligent lens focused on these subjects and their deeply-felt spiritualism. This is a rare and lovely documentary on mysticism as seen at the ground level. Available on Netflix.
5) All My Friends Are Funeral Singers, directed by Tim Rutili (IndiePix Films, 2010)
In this outstanding independent film from director (and bit player/musician) Tim Rutili, a lonely fortune-teller and magical worker named Zel (played by the radiant Angela Bettis) lives in an old country house inhabited by a wide range of unusual ghosts that only she can see. There are dead flappers, priests, blind musicians, and a strange, child-like woman named Nyla (Molly Wade) who cannot speak. Zel is not merely a medium, she is also a deeply talented magical worker. She smartly lays down a salt line in front of her bedroom door every night to keep her ghost-friends out. The director cleverly bookends each section of the film with bits of folk magic, title cards with things like “A wish made while burning onions will come true,” which lends to the overall enchantment of the piece. This is such a lovely and exceptional film that I easily overlooked its flaws in favor of being bespelled by these characters. I cannot recommend this film highly enough. Go, watch it now! Available on Netflix.
Whew! So that’s been my reading and watch list (at least, that all the ones I could write reviews about lately). What have you been getting into?
Thanks for reading!