#hoodoo voodoo

[apeirophobiafox]

I gave you the honorary equestria girl, now I give you the honorary lalaloopsy ✨

[satashiiphotography]

Amphitheater at Winter’s end, Bryce Canyon National Park, March 2021. 

Photo credit @satashiiphotography

[thebacksofyourknees]

write. the. hockey. story. the people want it.

Do they? Do they really? Or are you using your influence to make people THINK they want it?? Hmmm....

[gent-illmatic]

[indigaux]

Naomi Native depicted as Oshun, Yoruba goddess of love, beauty, and fertility

Created by A.J. Hamilton

[3rdeyeblaque]

On September 10th we venerate Elevated Ancestor, Voodoo Queen of Louisiana, & Saint, Marie Catherine Laveau on her 222nd birthday 🎉

[for our Hoodoos of the Vodou Pantheon]

Marie Catherine Laveau was a dedicated Hoodoo, healer, herbalist, & midwife who, "traveled the streets [of New Orleans] like she owned them", as the most infamous Voodoo Queen of New Orleans.

Marie C. Laveau I was born a "Free Mulatto" in today's French Quarter in what was then, New France); to a mother & grandmother who were both born into slavery & later freed via freedom papers. It is believed that she grew up in the St. Ann Street cottage of her maternal grandmother.

She married Jacques Santiago-Paris, a "Quadroon" "Free Man of Color", who fled as a refugee from Saint-Domingue, Haiti from the Haitian Revolution in the former French colony . After his passing, she became known as "The Widow Paris". She then worked as a hairdresser catering to White families & later entered a domestic partnership with a French nobleman his death. She excelled at obtaining inside information on her wealthy patrons by instilling fear in their servants whom she either paid or cured of mysterious ailments. Although she never abandoned her Catholic roots, she became increasingly interested in her mother’s African traditional beliefs. The Widow Paris learned her craft from a ‘Voodoo doctor’ known variously as Doctor John or John Bayou.

Marie C. Laveau I is said to have intiated into Voodoo career sometime in the 1820s. She's believed to be descended from a long line of Voodoo Priestesses, all bearing her same name. She was also a lifelong devout Catholic. It didn’t take long before Marie C. Laveau I dominated New Orleans Voodoo culture & society before claiming title of Queen. She was the 3rd Voodoo Queen of NOLA - after Queen Sanité Dédé & Queen Marie Salopé. During her decades tenure, she was the premier beacon of hope and service to customers seeking private consultations - to aid in matters such as family disputes, health, finances, etc, created/sold gris gris, perforemed exorcisms. While her daughter Marie II was known for her more theatrical displays of public events, Marie C. Laveau I was less flamboyant in her persona. She conducted her work in 3 primary locations throughout the city: her home on St. Ann Street, Congo Square, & at Lake Pontchartrain. Despite one account of a challenge to her authority in 1850, Marie C. Laveau I maintained her leadership & influence.

The Queen died peacefully in her sleep in her ole cottage home on St. Ann Street. Her funeral was conducted according to the rite of the Catholic Church & in the absence of any Voodoo rites. To her Voodoo followers, she's venerated as a Folk Saint. In² addition to her Priesthood in Voodoo and title of Queen, she is also remembered for her community activism; visiting prisoners, providing lessons to women of the community, & doing ritual work for those in need.

She is generally believed to have been buried in plot 347, the Glapion family crypt in Saint Louis Cemetery No. 1, New Orleans. As of March 1st, 2015, there is no longer public access to St. Louis Cemetery No. 1. Entry with a tour guide is required due to continued vandalism & tomb raiding.

We pour libations & give her💐 today as we celebrate her for her love for & service to the people, through poverty, misfortune, bondage, & beyond.

Offering suggestions: flowers + libations at her grave, catholic hymns, holy water, gold rings/bracelets, money

‼️Note: offering suggestions are just that & strictly for veneration purposes only. Never attempt to conjure up any spirit or entity without proper divination/Mediumship counsel.‼️

[horygory]

The Serpent and the Rainbow (1988)

[blackwoolncrown]

Reading list for Afro-Herbalism:

A Healing Grove: African Tree Remedies and Rituals for the Body and Spirit by Stephanie Rose Bird

Affrilachia: Poems by Frank X Walker

African American Medicine in Washington, D.C.: Healing the Capital During the Civil War Era by Heather Butts

African American Midwifery in the South: Dialogues of Birth, Race, and Memory by Gertrude Jacinta Fraser

African American Slave Medicine: Herbal and Non-Herbal Treatments by Herbert Covey

African Ethnobotany in the Americas edited by Robert Voeks and John Rashford

Africanisms in the Gullah Dialect by Lorenzo Dow Turner

Africans and Native Americans: The Language of Race and the Evolution of Red-Black Peoples by Jack Forbes

African Medicine: A Complete Guide to Yoruba Healing Science and African Herbal Remedies by Dr. Tariq M. Sawandi, PhD

Afro-Vegan: Farm-Fresh, African, Caribbean, and Southern Flavors Remixed by Bryant Terry

Barracoon: The Story of the Last “Black Cargo” by Zora Neale Hurston

Big Mama’s Back in the Kitchen by Charlene Johnson

Big Mama’s Old Black Pot by Ethel Dixon

Black Belief: Folk Beliefs of Blacks in America and West Africa by Henry H. Mitchell

Black Diamonds, Vol. 1 No. 1 and Vol. 1 Nos. 2–3 edited by Edward J. Cabbell

Black Faces, White Spaces: Reimagining the Relationship of African Americans to the Great Outdoors by Carolyn Finney

Black Food Geographies: Race, Self-Reliance, and Food Access in Washington, D.C. by Ashanté M. Reese

Black Indian Slave Narratives edited by Patrick Minges

Black Magic: Religion and the African American Conjuring Tradition by Yvonne P. Chireau

Black Nature: Four Centuries of African American Nature Poetry edited by Camille T. Dungy

Blacks in Appalachia edited by William Turner and Edward J. Cabbell

Caribbean Vegan: Meat-Free, Egg-Free, Dairy-Free Authentic Island Cuisine for Every Occasion by Taymer Mason

Dreams of Africa in Alabama: The Slave Ship Clotilda and the Story of the Last Africans Brought to America by Sylviane Diouf

Faith, Health, and Healing in African American Life by Emilie Townes and Stephanie Y. Mitchem

Farming While Black: Soul Fire Farm’s Practical Guide to Liberation on the Land by Leah Penniman

Folk Wisdom and Mother Wit: John Lee – An African American Herbal Healer by John Lee and Arvilla Payne-Jackson

Four Seasons of Mojo: An Herbal Guide to Natural Living by Stephanie Rose Bird

Freedom Farmers: Agricultural Resistance and the Black Freedom Movement by Monica White

Fruits of the Harvest: Recipes to Celebrate Kwanzaa and Other Holidays by Eric Copage

George Washington Carver by Tonya Bolden

George Washington Carver: In His Own Words edited by Gary Kremer

God, Dr. Buzzard, and the Bolito Man: A Saltwater Geechee Talks About Life on Sapelo Island, Georgia by Cornelia Bailey

Gone Home: Race and Roots through Appalachia by Karida Brown

Ethno-Botany of the Black Americans by William Ed Grime

Gullah Cuisine: By Land and by Sea by Charlotte Jenkins and William Baldwin

Gullah Culture in America by Emory Shaw Campbell and Wilbur Cross

Gullah/Geechee: Africa’s Seeds in the Winds of the Diaspora-St. Helena’s Serenity by Queen Quet Marquetta Goodwine

High on the Hog: A Culinary Journey from Africa to America by Jessica Harris and Maya Angelou

Homecoming: The Story of African-American Farmers by Charlene Gilbert

Hoodoo Medicine: Gullah Herbal Remedies by Faith Mitchell

Jambalaya: The Natural Woman’s Book of Personal Charms and Practical Rituals by Luisah Teish

Just Medicine: A Cure for Racial Inequality in American Health Care by Dayna Bowen Matthew

Leaves of Green: A Handbook of Herbal Remedies by Maude E. Scott

Like a Weaving: References and Resources on Black Appalachians by Edward J. Cabbell

Listen to Me Good: The Story of an Alabama Midwife by Margaret Charles Smith and Linda Janet Holmes

Making Gullah: A History of Sapelo Islanders, Race, and the American Imagination by Melissa Cooper

Mandy’s Favorite Louisiana Recipes by Natalie V. Scott

Medical Apartheid: The Dark History of Medical Experimentation on Black Americans from Colonial Times to the Present by Harriet Washington

Mojo Workin’: The Old African American Hoodoo System by Katrina Hazzard-Donald

Motherwit: An Alabama Midwife’s Story by Onnie Lee Logan as told to Katherine Clark

My Bag Was Always Packed: The Life and Times of a Virginia Midwife by Claudine Curry Smith and Mildred Hopkins Baker Roberson

My Face Is Black Is True: Callie House and the Struggle for Ex-Slave Reparations by Mary Frances Berry

My Grandmother's Hands: Racialized Trauma and the Pathway to Mending Our Hearts and Bodies by Resmaa Menakem

On Her Own Ground: The Life and Times of Madam C.J. Walker by A'Lelia Bundles

Papa Jim’s Herbal Magic Workbook by Papa Jim

Places for the Spirit: Traditional African American Gardens by Vaughn Sills (Photographer), Hilton Als (Foreword), Lowry Pei (Introduction)

Post Traumatic Slave Syndrome by Dr. Joy DeGruy

Rooted in the Earth: Reclaiming the African American Environmental Heritage by Diane Glave

Rufus Estes’ Good Things to Eat: The First Cookbook by an African-American Chef by Rufus Estes

Secret Doctors: Ethnomedicine of African Americans by Wonda Fontenot

Sex, Sickness, and Slavery: Illness in the Antebellum South by Marli Weiner with Mayzie Hough

Slavery’s Exiles: The Story of the American Maroons by Sylviane Diouf

Soul Food: The Surprising Story of an American Cuisine, One Plate at a Time by Adrian Miller

Spirituality and the Black Helping Tradition in Social Work by Elmer P. Martin Jr. and Joanne Mitchell Martin

Sticks, Stones, Roots & Bones: Hoodoo, Mojo & Conjuring with Herbs by Stephanie Rose Bird

The African-American Heritage Cookbook: Traditional Recipes and Fond Remembrances from Alabama’s Renowned Tuskegee Institute by Carolyn Quick Tillery

The Black Family Reunion Cookbook (Recipes and Food Memories from the National Council of Negro Women) edited by Libby Clark

The Conjure Woman and Other Conjure Tales by Charles Chesnutt

The Home Place: Memoirs of a Colored Man’s Love Affair with Nature by J. Drew Lanham

The Jemima Code: Two Centuries of African American Cookbooks by Toni Tipton-Martin

The President’s Kitchen Cabinet: The Story of the African Americans Who Have Fed Our First Families, from the Washingtons to the Obamas by Adrian Miller

The Taste of Country Cooking: The 30th Anniversary Edition of a Great Classic Southern Cookbook by Edna Lewis

The Tuskegee Syphilis Study: An Insiders’ Account of the Shocking Medical Experiment Conducted by Government Doctors Against African American Men by Fred D. Gray

Trace: Memory, History, Race, and the American Landscape by Lauret E. Savoy

Vegan Soul Kitchen: Fresh, Healthy, and Creative African-American Cuisine by Bryant Terry

Vibration Cooking: Or, The Travel Notes of a Geechee Girl by Vertamae Smart-Grosvenor

Voodoo and Hoodoo: The Craft as Revealed by Traditional Practitioners by Jim Haskins

When Roots Die: Endangered Traditions on the Sea Islands by Patricia Jones-Jackson

Working Conjure: A Guide to Hoodoo Folk Magic by Hoodoo Sen Moise

Working the Roots: Over 400 Years of Traditional African American Healing by Michelle Lee

Wurkn Dem Rootz: Ancestral Hoodoo by Medicine Man

Zora Neale Hurston: Folklore, Memoirs, and Other Writings: Mules and Men, Tell My Horse, Dust Tracks on a Road, Selected Articles by Zora Neale Hurston

The Ways of Herbalism in the African World with Olatokunboh Obasi MSc, RH (webinar via The American Herbalists Guild)

[scoobydoobaday]

The Scooby Doo Show S01E09 - Mamba Wamba and the Voodoo Hoodoo (1976) Hanna Barbera Productions

[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.

[cooki3face]

Community does not need this!! But they’re loud in the comments about how harmful this could be for the community and divination and other spiritual practices and traditions! Thankfully!! I was just talking about spiritual psychosis on my close friends on Instagram yesterday and then I see things like this and post just went viral of some woman absolutely losing it, snot running out her nose and everything over the eclipse.

The fear mongering and demonization of spiritual teachings, astrology, tarot and spiritual practices and traditions is about to start becoming very big. It was already a really prominent thing oppressors have used for ages especially against poc who practice forms of witchcraft or deity worship they brought with them from home. I was just watching a docu-series yesterday that highlighted how the native population on mt. Shasta were forced to leave and practiced ritual and held ceremonies in the caves of mount Shasta and those who colonized would go into those caves after they left and preform mockeries of their ceremonies and rituals as entertainment.

We’re about to step into a reality and time where spiritual people, practitioners and others within the community will be replacing celebrities and individuals of high rank or people who hold a lot of power in this world and I said before that the oppressor has a very specific recipe for oppression and trying to keep people (especially in the west) as unaware and as stuck in perpetual karmic cycles and systems as much as possible. And this is just yet another technique they use to discredit individuals with gifts. They use psychics and astrologers and others themselves to help them predict and interpret what’s coming.

They use these types of stories or ideas to fuel radical religious beliefs and ideas that are built upon fear mongering and hatred, they use religious institutions and manipulated versions of their Bible and beliefs and create division within the west. Vast majority of republicans are statistically uneducated and are conservative who hold onto heavy religious beliefs and views to back up, support and justify their actions and beliefs. Heavily similar to antebellum America and the justification of slavery and the mistreatment of African American people.

To add onto that, this movie about tarot does not accurately portray what tarot really is and how it works whatsoever but guess who’ll believe it and perpetuate it. Half the negative ideas that are swirling around about metaphysical, Wiccan or spiritual practices are due to pop culture and horror movies and the individuals who sit at their desks in the dark scribbling away these plots and releasing these movies.

[la-femme-au-collier-vert]

So you want to learn about Louisiana Voodoo…

door in New Orleans by Jean-Marcel St. Jacques

For better or worse (almost always downright wrong) Louisiana Voodoo and Hoodoo are likely to come up in any depiction of the state of Louisiana. I’ve created a list of works on contemporary and historical Voodoo/Hoodoo for anyone who’d like to learn more about what this tradition is and is not (hint: it developed separately from Haitian Vodou which is its own thing) or would like to depict it in a non-stereotypical way. I’ve listed them in chronological order. Please keep a few things in mind. Almost all sources presented unfortunately have their biases. As ethnographies Hurston’s work no longer represent best practices in Anthropology and has been suspected of embellishment and sensationalism on this topic. Additionally the portrayal is of the religion as it was nearly 100 years ago- all traditions change over time. Likewise Teish is extremely valuable for providing an inside view into the practice but certain views, as on Ancient Egypt, may be offensive now. I have chosen to include the non-academic works by Alvarado and Filan for the research on historical Voodoo they did with regards to the Federal Writer’s Project that is not readily accessible, HOWEVER, this is NOT a guide to teach you to practice this closed tradition, and again some of the opinions are suspect- DO NOT use sage, which is part of Native practice and destroys local environments. I do not support every view expressed but think even when wrong these sources present something to be learned about the way we treat culture

*Start with Osbey, the shortest of the works. To compare Louisiana Voodoo with other traditions see the chapter on Haitian Vodou in Creole Religions of the Caribbean by Olmos and Paravinsi-Gebert. Additionally many songs and chants were originally in Louisiana Creole (different from the Louisiana French dialect), which is now severely endangered. You can study the language in Ti Liv Kreyol by Guillery-Chatman et. Al.

Le Petit Albert by Albertus Parvus Lucius (1706) grimoire widely circulated in France in the 18th century, brought to the colony & significantly impacted Hoodoo

Mules and Men by Zora Neale Hurston (1935)

Spirit World-Photographs & Journal: Pattern in the Expressive Folk Culture of Afro-American New Orleans by Michael P. Smith (1984)

Jambalaya: The Natural Woman's Book of Personal Charms and Practical Rituals by Luisah Teish (1985)

Eve’s Bayou (1997), film

Spiritual Merchants: Religion, Magic, and Commerce by Carolyn Morrow Long (2001)

A New Orleans Voodoo Priestess: The Legend and Reality of Marie Laveau by Carolyn Morrow Long (2006)

“Yoruba Influences on Haitian Vodou and New Orleans Voodoo” by Ina J. Fandrich (2007)

The New Orleans Voodoo Handbook by Kenaz Filan (2011)

“Why We Can’t Talk To You About Voodoo” by Brenda Marie Osbey (2011)

Mojo Workin': The Old African American Hoodoo System by Katrina Hazzard-Donald (2013)

The Tomb of Marie Laveau In St. Louis Cemetery No. 1 by Carolyn Morrow Long (2016)

Lemonade, visual album by Beyonce (2016)

How to Make Lemonade, book by Beyonce (2016)

“Work the Root: Black Feminism, Hoodoo Love Rituals, and Practices of Freedom” by Lyndsey Stewart (2017)

The Lemonade Reader edited by Kinitra D. Brooks and Kameelah L. Martin (2019)

The Magic of Marie Laveau by Denise Alvarado (2020)

In Our Mother’s Gardens (2021), documentary on Netflix, around 1 hour mark traditional offering to the ancestors by Dr. Zauditu-Selassie

“Playing the Bamboula” rhythm for honoring ancestors associated with historical Voodoo

Voodoo and Power: The Politics of Religion in New Orleans 1880-1940 by Kodi A. Roberts (2023)

The Marie Laveau Grimoire by Denise Alvarado (2024)

Voodoo: An African American Religion by Jeffrey E. Anderson (2024)

[gent-illmatic]

The law of assumption

is a positive thinking technique that states that what you assume to be true becomes your reality. It suggests that your thoughts shape your reality, and that you can manifest anything by thinking and feeling as if you already have it. 

•Affirmations: Craft affirmations

•Repetition: Repeat positive affirmations

•Visualization: Visualize your achievements

•Start positively: Start each day with a positive assumption

•Self-care: Treat yourself with kindness and love, and give yourself what you want from others

•Meditation: Meditate every day or night

•Avoid negativity: Avoid gossip and television, and listen to music that makes you happy 

[kemetic-dreams]

Several African American blues singers and musicians composed songs about the culture of Hoodoo, including W.C. Handy, Bessie Smith, Robert Johnson, Big Lucky Carter, and Al Williams. African American blues performers were influenced by the culture of Hoodoo and wrote songs about mojo bags, love workings, and spirits. Their songs brought awareness of Hoodoo practices to the American mainstream population.

Several blues songs describe love charms or other folk magic. In her "Louisiana Hoodoo Blues" Gertrude Ma Rainey sang about a Hoodoo work to keep a man faithful: ""Take some of you hair, boil it in a pot, Take some of your clothes, tie them in a knot, Put them in a snuff can, bury them under the step…." Bessie Smith's song "Red Mountain Blues" tells of a fortune teller who recommends that a woman get some snakeroot and a High John the Conqueror root, chew them, place them in her boot and pocket to make her man love her. Several other Bessie Smith songs also mention Hoodoo. The song "Got My Mojo Working," written by Preston "Red" Foster in 1956 and popularized by Muddy Waters throughout his career, addresses a woman who is able to resist the power of the singer's Hoodoo amulets.

Hoodoo practitioner Aunt Caroline Dye was born enslaved in Spartanburg, South Carolina and sold to New Port, Arkansas as a child, where she became known for soothsaying and divination with playing cards. She is mentioned by name in the Memphis Jug Band's "Aunt Caroline Dye Blues" (1930) and in Johnny Temple's song "Hoodoo Woman" (1937).

Blues singer Robert Johnson is known for his song about going "down to the crossroads" to sell his soul to the devil to become a better musician. Some authors suggest that the song invokes a Hoodoo belief in crossroads spirits, a belief that originated in Central Africa among the Kongo people. However, the devil figure in Johnson's song, a black man with a cane who haunts crossroads, closely resembles Papa Legba, a spirit associated with Louisiana Voodoo and Haitian Vodou

[akonoadham]