#ATR

[uzumaki-rebellion]

I'm so happy Ryan Coogler hired Yvonne Chireau as his Hoodoo consultant for "Sinners'. That man really respects our roots. Yvonne don't play about Black American culture and our connections to spirit and Africa. Her books and lectures are always on point

[jeneka]

[inkedout]

I have this Billy AU that makes me So Insane. He doesn't really have his Shazam/Captain Marvel thing here, but instead he has the gods as real, physical entities that he named AFTER the gods and heroes.

Essentially, they infested his body and now he shared a body with like. 6 parasites who each do different things depending on the kind of situation he's in + what they're familiar with.

He's been brought up in an apocalypse his whole life, so he's not the most normal, but who would be!

[postpunkindustrial]

Nic Endo – White Heat

Nic Endo from ATR does noise.

Get it from my Google Drive HERE

[liittlenightmares]

mono

[asktheremnantsaskblog]

Hey Michael are there any positives to William as a parent or was he just the worst all around?

(Been there, done that.)

[possible-streetwear]

[anndr]

comm for https://x.com/finleyfenn

[all-that-remains-au]

feelings on sailors?

Wally: "They're cool, I guess. Not sure why it came up though??"

[theblissfulstars]

The Hoodoo That You Do

Hoodoo first and foremost is a closed practice.

Within a western audience, the concept of a closed practice can be rather challenging for many, as it runs entirely contrary to the notions we are brought up believing surrounding religion in the West.

Socio-culturally, religion in the West has evolved under the mantle of Christendom. This evangelizing religion characterized by its soteriology(savior ideology) , ease of access, and proselytizing habits is open to all, radically so. All you need is to accept Christ as your personal Lord and Savior, and live righteously according to the Bible to secure eternal salvation. In many respects, Christianity uniquely conquers the mystery religions of old, characterized by their distinctive intimacy with the divine, secrecy and ritual, and subverts it, by making it universally open to all and actively telling you about it.

This line of thinking regarding "closed practices" can also be difficult with many western minds that have had extensive influence from movements such as the “New Age” movement, which seeks to bring together unrelated material spiritual identities under one umbrella.

Many people in the “New Age” movement have been largely influenced by the writings of the Theosophical society, which were some of the first writings on Dharmic religions available to a broad audience in accessible languages in western countries. This means that many of these individuals ideologically do not believe in the idea of culture since they eschew the cover of self, many believe we reincarnate across familial lines, species and even galaxies, fall prey to solipsism and claim that they themselves are the only real thing that exists, therefore everything is open to them, or purport an intrinsic universal connection through the Jungian collective consciousness that makes all things open to them. Having a unique gnosis dependent on your religious affiliation is normal and expected, using it to harm others is not.

Similarly, Christianity undermines the concept of ethnic religions and cultural religions which are predicated upon being born into them, or having immediate access into certain respective belief systems for validity in practicing them. Finding Divinity in the Christian tradition has nothing to do with where you were born, who you are or how you were brought up, but rather, is entirely up to ideology, practice, and a consistent theme of universalism.

However, as stated prior, due to ethnic and cultural religions being experiential, they are much more tied to a way of life, being, and a contextual identity in order to operate within the cosmological framework. This can be ancestral; do you descend from the founders of the tradition, are you connected by blood in some significant way in recent history? Land-based, i.e venerating a particular river, mountain, cave etc. And lastly, communal, do you speak the liturgical language of the religion, do you eat the same foods, do you understand the offerings? Many ADRs fall into the aforementioned pattern above. Many Hougans and Manbos will tell you that there are Lwa(Intercessory divinities in Vodou/Voodoo) that can only be summoned on Ayiti, making it a uniquely land based practice, and while in Santería, Boromú, an Orisha associated with the desert,and dryness, all but disappeared in lush and tropical Cuba. Most, if not all religions do start as ethno-religions, and many of them still have vestiges of these ideas present within them, and despite the open and universal evangelism of Christianity, even its spiritual practices fall into some of the land specific beliefs and functions mentioned previously.

It is in this contextualization of land, self and identity, that we begin to understand Hoodoo as not merely a “folk magic” practice, but a Magico-Religious tradition uniquely conjoined with the cosmological spiritual experience of Soulaani people in the United States. Hoodoo, like many American ADRs, is plantation religion, and as with the mentioned ADRs above, Vodou and Santería respectively,is syncretist in nature and a highly Africanized interpretation of the Christian faith which was violently enforced upon the enslaved.

Hoodoo historically is a belief system that was foundationally built as a form of resistance to European oppression, violence and abuse. With an emphasis on ancestor veneration, figures such as Nat Turner, Harriet Tubman and Frederick Douglass are heralded as elevated community ancestors, whilst figures such as High John The Conqueror, a mythic African king who could outfox any Slaver or false master, is deigned a powerful, worthy, and venerable Spirit.

The cosmology of Hoodoo, while being deeply Christian, is Animistic in nature and boasts a large host of Land and Place spirits with whole identities and person-hoods. Some of these spirits are “Elevated Ancestors” similar to the saints of Orthodox and Catholic traditions, while some of them are entirely natural in origin such as Simbii or Samunga.

Hoodoo, similarly to the American south from which it originates, exists equally in a Protestant and Catholic context, and also incorporates Native American wisdom and land knowledge into its Theological foundation because of Indigenous admixtures in Black populations, and vice versa, as can be seen by the Florida Seminole tribe with it's high afro-indigenous population to this day and many more.

With its context, it is no wonder that people feel that Hoodoo is an open practice, by its very origin, it is an act of black labor, meaning, it's meant to be exploited. All black labor, be it intellectual, physical, emotional or in this case, spiritual, is an open and free resource that can be cheerfully parasitized from by a broader audience, without acknowledging its history, origins or foundations. This unfortunate reality extends even beyond the Black American experience and universally unites the Black diaspora in imperialist or colonial states worldwide. When researching the origins of certain foods, dances, customs and ideas, it will be difficult to find the genuine full hearted acknowledgement of the enslaved and their contribution to broader knowledge and culture, this is the case in Latin America as well in both material and spiritual culture.

The colonial state chooses what is “Everyones” or rather, “American” and what is “Black” at any given time, and can choose to revoke and review these designations at will. A particularly clear example is Jazz music.

What once started as the herald of reefer madness, debaucherous devil music and depravity, has become the backdrop of urban luxury, sophistication and wealth. This is of course after the domestication of jazz at the hands of predominantly white musicians, who made it more palatable to the broader audience and it's popularization among the rich and famous.

Another example is soul food. What many consider to be “southern cuisine” is uniquely Soulaani in origin, however, due to the overall positive reception, accessibility and good reputation of soul food it became subsumed into the greater American identity not as a black invention, but an American one.

Similarly, Hoodoo received much of the same treatment in the late 80s- 90s. Instead of the lowbrow superstitions of slaves, Hoodoo was rebranded as a distinctly American “hodgepodge” practice, meant to appeal to aesthetics surrounding pastoralism,the rustic rough and ready, and a peculiar edginess, ethnic enough to bite but close enough to home not to leave a scar, after all, Hoodoo was never African according to Ross, and Hoodoo “Authorities” such as Yronwood “The earliest usage of the word “hoodoo” is connected with Irish and Scottish sailors, not African slaves, and may be a phonetic pronunciation of the Gaelic Uath Dubh (pronounced hooh dooh) which means evil entity or spiky ghost. In the mid 19th century, cursed, abandoned “ghost ships'' were called hoodoo ships or were said to have been hoodooed.”(2021,Ross).

The ability for the colonial machine of the U.S to change and claim things from being one thing, and subsume it into a greater American identity without any of its former history, or identity, is one of the things that makes colonial nations so distinctly villainous in the continued exploitation of marginalized identities. Such as Britain's National dish being Chicken Tikka Masala without even acknowledging the incredibly dark history of the East India Company and its dark impact on the whole of the Indian subcontinent. This consumption of identity is the reason why the black American appears to be “without culture”, and why Black Americans themselves can occasionally feel bereft of a unique identity. Often noted by others across the Black diaspora, Black Americans are often the butt end of everyone's jokes from the Caribbean, Latin America and Africa itself. This “stateless” identity sometimes displayed by Black Americans is by design by the colonial state, and a symptom of religious displacement and spiritual abuse at the hands of said colonial powers.

This powerful and calculated form of psychological warfare and its effects can be seen in the likes of Hebrew Israelites who claim to be the original Jewish diaspora, Kemetics who claim to be the original Egyptians and those who claim to be the original Native Americans. This speaks to a desperate longing to belong to something that goes back centuries, that is ancient, and worthy and powerful, none of them wanting to claim the legacy of slavery and its ramifications. With many Black Americans struggling to accept the lived history of chattel slavery, who will proudly embrace this “plantation religion”?

With these contributing factors, Hoodoo can come across as being either a failed attempt at reconnection conceived in the minds of desperate African Americans, a made up ahistoricism (as is often asserted in the case of Voodoo in Louisiana) or a genuinely all American folk practice open to all with no authority, order, or true history.

In fact, referencing a broader global view of African Americans, their customs, practices and identity,a global audience inverts the name into American Africans. A culture and identity that is a product of the eurocentricity and whiteness around it. America appears to be the land of “The Whites” and a “Second Europe” in public perception. However, many of these narratives come from individuals who have either; A. Never set foot in America or B. Decided that they would base all their perceptions off of an experience they had on a trip they took to Greeley Colorado in 2009, and movies. Neither of these are accurate as the American identity is not homogenous.

Hoodoo, while originating in the American South, is a land-based spiritual practice. Subsequently, it has evolved tremendously as it made its way Westward and North among the black diaspora itself. All spiritual practices, particularly land based practices, are beholden to regionalism. Regionalism is the antithesis of homogeneity. It is reflexive to categorize the gamut of all things with “American” origins as one homogenous mass, but this is both intellectually and materially disingenuous. All ADRs are regionalist, and this alone creates a dramatic difference in said practices.

Take for instance the various emanations of Palo, with four major denominations, Monte, Kimbisa, Briyumba and Mayombe. These four distinct Theological traditions evolved separately, largely in part because of geographical differences and different leadership. These seemingly subtle differences evolved overtime into hallmarks of an identity in how each sect handles spirits, the spirits they venerate, language(s) used, and major beliefs pertaining to cosmology and world structure. Notice however that all of these originated on the Island of Cuba. Cuba is roughly 750 miles long and 60 miles wide, driving from Denver Colorado to Billings Montana is 693 miles and takes around 10 hours to drive, while it typically takes only one hour to drive around 60 miles. The variety of spiritual beliefs in one tradition in a stretch of 750 miles is profound, and this isn't even taking into account the other traditions on the island, so why would we expect it to be different in the United States?

Which leads me to the question, what is the Hoodoo you do? Do you know its region, its history, its spirits? Just as there isn't a generic “Palo” tradition, or a Generic Vodou/Vudú/Voodoo, which also boast a robust number of lineages, most notably Tcha Tcha and Asogwé, there is not a “generic” Hoodoo, and the question becomes less about whether or not it's closed(it is), and more about it's cultural relevancy. The Hoodoo of a third generation New Yorker is going to look wildly different from the Hoodoo we see from a third Generation Californian, and let's add a caveat, the Hoodoo you see from a third generation Californian in the Bay area is going to be different from the Hoodoo from a Los Angeles Hoodoo, because of admixture, geography, and exogenous and endemic cultures in the region. In that same vein of inquiry, do you draw your lineage from the Baptist tradition of Churches, AME, Catholic, African American Spiritual tradition? All of these differences make for a different practice, and different structure.

Among the variations and differences in the Hoodoo tradition of the U.S also comes differing and various cultural attitudes to Hoodoo itself. In the broad Americas(the Caribbean and LATAM Included) the practice of banning and criminalizing Black and Indigenous spiritual practices was incredibly common and could be as dire as even leading to an individuals death “After emancipation, many countries in the Western Hemisphere passed new legislation attempting to suppress the religious practices of the formerly enslaved under the guise of “civilizing” their populations. Countries like Brazil, Jamaica, Cuba, and Haiti enacted laws that prohibited persons from engaging in “superstitious” rituals, fortunetelling, vagrancy, and similar practices. In the United States, African American herbalists and sages (whom the media described as “voodoo doctors”) were also arrested for providing medico-religious and divination services. However, once again, the U.S. government deployed generally applicable laws to suppress these practices; they did not craft new legislation to target the “superstitions” of the formerly enslaved. These individuals were charged with contravening laws against obtaining money by false pretenses, mail fraud, practicing medicine without a license, and related offenses.”(Boaz, 2017). Because of this, black America did their best to disassociate with “superstitions” and “barbaric” customs to avoid further discrimination and being targeted. If you went up to a black elder and asked them what “Hoodoo” was, they'd probably slap you in the gums and call down Holy Ghost fire upon you and yours. It wasn't until 1996 that the American Indian religious freedom act was codified into law after years of indigenous communities enduring the same discrimination as Black ones for alternative spiritual customs and traditions could finally safely practice their own religious and spiritual customs without fear, and these attitudes still linger in both communities respectively.

With all that being said, the question remains. Why must it be Hoodoo that you do? Were you adopted into a family that lovingly shared it with you from the time you were young to now? Did you break bread with these people, do you fight for their liberation with every breath? Do you really think being black in a “past life” grants you access to the trauma you most likely care very little about in this present one?

Magico-religious folk customs are a dime a dozen, many, open! Some closed. Hoodoo however, is contingent upon the social memory of slavery, oppression and a fight for justice. When putting the spirits to work, do you do so with a spectral whip in your hand, and the entitlement to Black bodies and Souls of those who came before you? The joy of learning and spiritual specificity is that you can find a practice you resonate with out of the multitudes that litter the masses of the American continent that may be socio-culturally relevant to you. Such as Italian stregheria which is prominent in some parts of upper Appalachia and New York, Ozark and Appalachian granny magic, Cajun Traiteur, Spanish American Brujería of the Southwest (as in SPAIN),Pennsylvania Dutch Braucherei, there are even Cunning folk practices associated with the Mormon church and Utah. Some of these despite being of European American Origin, are also closed because they are experiential.These are all uniquely American in nature, this is excluding places outside of the U.S who also have a multitude of open mystical practices, such as Ancient Egyptian Heka, or Hellenic Göetia, none of them with the baggage of Indigenous and Black trauma as an aesthetic.

Ultimately, everyone will do what they want and that's just a fact of life, I however hope this helps you stop and think of the damage you do to your Black and Brown siblings whose ancestors died for the right to pray to a God that looked like them when you insist on the right to access to BIPOC labor spiritually,mentally and physically.

[magicaguajiro]

Caribbean Folk Saints and Mighty Dead: A Precursor

We all have family members who take on an almost Mythic quality after they pass on. They may have been a character in life, or a perhaps a spiritual practitioner. Maybe they were known for their generosity, or lack of it, or their strength or brilliance. Nonetheless, it is someone who, even in death, still makes an impact. In personal practices, we may work with these ancestors for guidance and healing, but what happens when their influence spreads past your family, into the local community or even entire country? This and many other strange circumstances often explain the origin and powers of Folk Saints and Elevated Dead. I will be going into the various Folk Saints and Deified Ancestors of the Caribbean, (including Florida), but before I can do that I need to explain where these spirits come from, and why they are so potent in our everyday lives.

What are Folk Saints and Mighty Dead?

Folk Saints and Mighty Dead are spirits of dead people who were either elevated in life, or became elevated after death. Their elevation often is then connected to their ability to grant various petitions made to them. Some of the Folk Saints I will be talking about were used to disguise other figures who were outlawed by the Colonial government at the time, while others are various figures of marginalized communities who gained sorcerous or otherworldly reputations after death.

Cuba and Florida are Lands of diaspora and syncretism. Many different traditions abound and each tradition has multiple lineages, so the classification of spirits differs depending on the worldview of the person explaining. Some practitioners work within a framework of Catholicism, some use elements and some flat-out reject Catholicism completely for decolonization purposes. For this reason, I have differentiated Folk Saints from the Mighty Dead.

Folk Saints will include those spirits who are worked with in a Catholic context, but are usually not canonized or not at first. On the other hand, the Mighty Dead will include spirits who are venerated amongst Indigenous and African traditions in Cuba as well as the surrounding areas, as to not group them under a title created by Colonizers. If you are Cuban or Caribbean, these Folk Saints and Mighty Dead offer power at a closer degree because they are more proximal to your Spirit Court, and may even already have bonds with them.

It is important to note, spirits like Orisha and Cemí have very specific protocols, manners and taboos when approaching them, so this is best done with the help of a priest, such as Oloricha or Babalawo, or a Taíno Behike. These are not energies you simply feel drawn to and work with. Orisha and Cemi are in some cases Deified Ancestors and others Personified Forces of Nature, among other things. This varies from the Ancestors and Spirits I will be discussing in this series.

Benefits of Working with The Mighty Dead

Folk Saints and Ancestors give us a closer connection to the divine through their proximity to the Divine and their individual virtues and personalities. As with all spirit relationships, you will get out what you put in.

Folk Saints who are related to the Land you live on, such as Uncle Monday or Bessie Graham for us Floridians, can help to deepen your connection with the local community. They can help you to further your relationship with the Earth and introduce you to other Land spirits.

Spirits related to your Ancestry can help to work through generational issues. Some ancestral spirits, like José Martí or Guamá for us Cubans, are related to ideas of War, Rebellion, and overcoming oppression. These spirits can be worked with for the same pursuits of defeating oppressors in the modern day. Each spirit has a story and is multi-faceted, so it really depends on what your connection is to the Spirit and what you are capable of offering them.

How to Work with Deified Dead

Working with these spirits is individual to each spirit, based on what their heritage is, as well as their personal tastes. When starting out, it’s best to keep things simple. Instead of going and creating an entire altar dedicated to a spirit, begin by praying about it at your Bóveda or ancestral altar. Here, you may find that a spirit is not compatible with your current situation, or doesn’t want to work with you ever! Should the omens be good, however, and you may begin establishing a connection to that spirit Research and talking to other devotees can give you great insight into what a relationship with that Spirit can look like.

My formula for reaching out to these spirits is always different, but I follow basic principles. I always begin with a representation of the spirit, a small offering and a candle. The representation can be anything, from a statue to a printed picture or even just their name on some paper. The offering is in most cases water until the spirit makes other wants known to me, but when a spirit doesn’t take water I offer food or tobacco instead. The candle is something I was taught helps to enhance spirit communication, carrying messages between the worlds. It is helpful to research about whoever you are attempting to communicate with, and if possible you should speak to other practitioners who work with the same Spirit. Often times, this is someone-you-know’s father or grandmother. From here, you should sit with whatever entity you are contacting, allowing yourself to experience a personal relationship with them. I will share individual experiences of what each spirit has been like in practice for me, or people I know, but for beginning this is a good basic way to start out.

I look forward to sharing more about these incredible figures who influence my favorite corner of the world to this day.

Paz y Progreso 🕯️

[jeneka]

"Djabi", acrylic on canvas, 46 x 65 cm

Instagram : @jenekacy_art

[inkedout]

I'M SO BILLY BATSON PILLED RIGHT NOW ITS INSANE!! Anyways, here's Billy and a few of the others!

Since they aren't Gods or anything in this AU, and instead literal entities that reside inside of him, they all got their names from Billy's interest in mythology! They individually chose their names, mainly by starting to refer to themselves as that name and allowing for everyone else to catch on.

Order is, Atlas, Achilles, and Mercury! Last image is his him asking them all on their opinions on something.

You know when ducks fall asleep, only half of their brain turns off?

When Billy falls asleep, it's the same concept. Billy is asleep and resting, but the others don't require sleep! So they can get things done while Billy rests.

Atlas or Solomon are usually the ones who pilot the body whenever Billy is asleep, considering they're the two planners. (Mercury is NOT a fan, let him have fun!!)

[nocternalrandomness]

An ATR 42-500 on final for RWY 25 at OPGT

[captainpirateface]

[brinntds-blog]

THIS TOOK ME THREE MONTHS AAAAAAAAAAAAAAAAAAAAAAAAAAAAA

IT'S FINALLY DONE

The English version with Stetson's cover is in my channel

Subscribe if you wanna see more content! My youtube is where I post my main stuff OwO!

(audio from Mafumafu and Soraru

All hail Mafumafu)