Rootworking

Tair

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I think certain things need to be preserved in BA culture and this is one of them. My family members know a little still because it has carried over and my family syncretizes it with our Christian belief system but that's not enough for me.

@IllmaticDelta
@xoxodede

y'all know quite a bit. Can you link me to some sources to learn more or recommend books, etc.?

:feedme:
 

xoxodede

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I think certain things need to be preserved in BA culture and this is one of them. My family members know a little still because it has carried over and my family syncretizes it with our Christian belief system but that's not enough for me.

@IllmaticDelta
@xoxodede

y'all know quite a bit. Can you link me to some sources to learn more or recommend books, etc.?

:feedme:
I know too much. I have some threads on LSA I can share with you - where I have lots and lots of resources. I will find and repost here.
 

xoxodede

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The collection is SO great (and entertaining/resourceful). I am learning a lot and directly from the original Black women and men (and a few "others") of Hoodoo.

The link is below + description(s): Enjoy!

"Hoodoo - Conjuration - Witchcraft - Rootwork" is a 5-volume, 4766-page collection of folkloric material gathered by Harry Middleton Hyatt, in Alabama, Arkansas, Florida, Georgia, Illinois, Louisiana, Maryland, Mississippi, North Carolina, South Carolina, Tennessee, and Virginia between 1936 and 1940. Supplementary interviews were conducted in Florida in 1970.

The Hyatt collection consists of 13,458 separate magic spells and folkloric beliefs, plus lengthy interviews with professional root doctors, conjures, and hoodoos. All but one of Hyatt's 1600 informants were African Americans, but several narrations by European-Americans (collected for his earlier book, "Folklore From Adams County, Illinois") were also included. Hyatt recorded the material on Edison cylinders and a device called a Telediphone, often without the full knowledge of the participants. He then transcribed and annotated it for publication.

The contents are about as follows:

Volume One: spells and mojo hands grouped somewhat alphabetically according to their major ingredient (e.g. buckeye nuts, needles, black cat bone. salt, sulphur)

Volume Two: interviews with professional conjures, root doctors and hoodoos;

Volume Three: more interviews; conjure work utilising human body parts and waste;

Volume Four: more conjure work utlising human body parts and waste; foot track magic; folk medicine; spells involving murder, death, and graveyards; substitutions for the human body (photos, names, and hand-written letters); spells involving theft and court cases; chicken eggs;

Volume Five: more salt; more nails, needles, pins, and tacks; more frogs and toads; more black cat bone material (all continued from Volume One); one interview; the Florida spells of 1970, again grouped more-or-less alphabetically by major ingredient; "odds and ends" (mostly procedural);

Volume Six: the index, was in preparation when Hyatt died and it was never released, leading to the frustrating condition of the material as it now stands.

Hyatt, who was a white man from the North, transcribed the speech of his informants semi-phonetically. What may look to modern eyes like "racial stereotyping" or making fun of Southerners was actually his sincere attempt to catalogue variant regional pronunciations.

 
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xoxodede

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The book is all interviews of Black Hoodoo workers giving advice from everything from spirits, witches, dreams, herbs/rootwook, candlework to getting a loved one back to removing roots. Everything is in here.

All interviews/content is written in original dialect.

Here are just a few out of thousands of interviews/stories in the collection.

SPIRITS
34. It will drive them away but you can't make 'em stay, see. A spirit is something that you can't nevah drive away, but you kin silence him. You silence him' by the 23rd division of the Psalms of David - 37th division of the Psalms of David, the 108th division of the Psalms of David - will silence a traveling spirit - that 's the spirit that comes in and goes out and each time when he comes in, he brings from one to seven more.

Now , that 's how come so many people become restless and dissatisfied - is because of evil spirits trans forming ' em, back and forth . Every time you breath you are breathing in and out some kind of a spirit . Well then , at night you will begin to worry about his moving around . In other words you kin take holy water and sprinkle it at chure door - up ovah your door and on each side of it, and read de 23rd division of the Psalms of David, and you will silence them, you won't have any more trouble out of 'em.

PRESENCE OF SPIRIT/CREEPY FEELING
I worked at College Park, Maryland, and when I would leave the quarters and pass by the hothouse, every time that I passed by this hothouse I would have a peculiar feeling, and when I got by this hothouse this peculiar feeling would a hot steam, they leave. It impressed my mind that it surely was ghosts or something creeping around. [Ocean City, Md .,( 22 ), Ed.]

48. They tell me you can feel them. You feel creepy yourself; feel like something creeping up on you and going to grab you. You get awful restless. They say - a spirit is creeping up on you. [New York City , ( 6) , Ed .]

50. In country p laces in the wintertime you can pass a warm stream going over your shoulder and all up and down your face. You're kinda like where they was over a stove right out of doors. There 's something funny about that. But olden people said it was a spirit that you met. I've passed them many a time in my time. I've been awful frighten because I heard the olden people speak about them so much. I thought they could harm me. I used to tell my mother about it. She said, "There 's no harm in them. Don't be afeard." [New York City, (6), Ed.]

DREAMS:
58. I wouldn't want to speak ill of the dead, for I think they know what you are saying. My reason is, they can come back and give so many warnings. These warnings come mostly in your sleep. I have heard something about that was buried. This man kept on coming back to his family and asking them in a dream to take him up out of that grave, so finally they went and took him up, and the coffin was in water. They took him up and put him in a dry place, and they never saw him again. [New York City , (1) , by hand.]

59. I have tried to see my father 's spirit ever s nce he died . I tried to draw him to me but I have never been able to do it. I'll tell you what I have seen. Sometimes I go to bed and I am warned in a dream - of any man or woman who is ab out to approach - by my father. However, I never hear his voice, but I see him in this dream. [Ocean City, Md ., ( 20 ), Ed .]

WITCHES/RODE BY WITCHES

A witch is something that comes t o your bed after you lays down and he rides you. You can't speak either when he gets on you , they say . They just ride you till they bring you to nothing. You get so poor you can hardly live. You can't holler. You think you are holler ing but you ain't saying anything. Some people call them nightmares now. Dey tell me, that if they once start after you, it's hard to break them off. [ Old Point Comfort, Va . , ( 2 1) , Ed . ]

431. I knew a man that use to belong to this church, Tyree [ African Methodist Episcopal] Church [ just out of Berlin, Maryland ]. It was his mother-in-law. She was one of these witches. So she got him in kin'a poor health, the way he told the story. Someone t old him to cat ch her when she was riding him. When you are in bed asleep they get on you and bear on you. They ride horses too and tangle the manes . And so he caught his mother-in-law, so he told me. After that she came to so she couldn't talk, and just nat ch 'ly pined away. She talked round - you could 't understand her - until she died. Some call that nightmare. [ Tyree Church, Md., ( 12) , Ed.]

MATCHES: Is He the One You Will Marry?
Take matches, yessuh, an' put 'em in a shoe an' take his shoes an' place 'em undah de head of yore bed an', if yo' wanta find if it's a person whether yo' goin' tuh marry 'ern or not, an' yo' cross those shoes an' place 'em jes' lak a T an' don't say a word to anybody when yo' goin' tuh bed, an' yo'll dream yo' goin' tuh marry dat person. You'll dream about 'em that night.

(You put matches in each shoe. How many do you put in each shoe?)

Yes, in each shoe. Yo' put three matches in each shoe.

(Lighted or unlighted?)

No - unlighted. [Fayetteville, N. Car. , (1426), 2572:13.]


TO SEPARATE WOMAN FROM MAN IN 3 DAYS - CROSS 4 NEEDLES - NAME THEM - PUT UNDER HER STEPS

This is another variation of my mom's fave. As she loves to do this when she doesn't like one of my sisters or brothers BF/GF's.

Well , ah heered de way a man [ cunjureman ] handles a woman [ for a woman client ] j es' about takin ' ' er [ away from client 's man ]. Ands he wanted dis woman ranned away [ from her man ]. She
went tuh dis woman's house an ' took fo ' needles an ' crossed ' em at ' er do ' step an ' named dem. An ' when she named de needles , de woman left in three days aftah , an ' ' er [ client's ] husband ' come back. See. [Fayetteville , N. Car . , (1422) , 2562:2. ]

HAIR
A man sews up some of a woman's hair and wears it to make her love him. [Mobile 891 : 11. ]

11862. A woman sews up a man' s hair in a piece of his shirt tail and wears it in her bosom for love:- [Wilmington 261 : 3+85 . ]

11863. A woman wraps a man's hair in paper and wears it on her bosom for love. [ Fredericksburg by Ediphone. ]

11864. She takes hair from a man ' s head and some from her own head, ties it with threa, puts it in a bag with her fingernails , and wears it her bosom for love . [Wilmington 25 2 : 4+85 .]

11865. If you person's hair in bottle, that person will follow you .[Norfolk 4 7 5: 1. ]

AS ENEMY LEAVES - SPRINKLE SALT ON HIS BACK AND ACROSS DOORSILL - AFTER 24 HOURS SWEEP UP AND BURN
9459. If you had an enemy call upon you and you did not desire his visit or attentions, when they are beginning to leave, without letting them know what you then sweep it out the door and across the sidewalk, up, and that person will never visit you any more. [Fredericksburg, Va., (cylinder 54), by Ediphone.]

Wanting to see someone from "The Knowing Woman" Sumter, SC (Volume II)

Ah t ell yuh whut chew do . If yuh have anyone ' way from home an ' yuh wanted see dem, yuh git dat pitchure an ' look at it lak yuh wan't em - say "Lookey heah, chi1e dis is mah son who 's gone fo ' evah an ' evah. God , ah would like tuh see him again. Fathah, kin ah evah see mah son. Ah wan ' tuh see him. " Go tuh yore! self now . Go out in the field or in de woods an ' call ' his name three times , three times, just as hard as you can call him. An ' yuh put dat pitchure up ovah youe door or in yore Bible an ' he will come tuh yuh. It wouldn't be thirty days , it wouldn't be two weeks , he'll pack up an ' leave dere.

One of my favorites from the collection: DREAM Warning from Her Mom

Well, may I tell mah experience about it? Well, once ah was dressing a lady's hair an ' I slightly took off mah shoe, de left one Well, de lady was an ole enemy of my father and I didn't know any definite reason why she should do anything to me.

But on June the 4, 1937, I immediately had a swelling around mah ankle. Ah didn't pay it any attention - ah thought it was probably from my shoe and it continued to grow. Everything got swollen 'bout me ' cept mah arms, and I didn't know de reason why my daddy cared [carried] me to de doctor's - he [father] thought it was a touch of dropsy, but de doctor said it was dropsy an ' gave me medicine. The more medicine [medical doctor's medicine ] that ah took, de worse ah got.

Ah only found out whut was de matter wit me by a dream - an ' I interpret de dream mahself. I had a dream of mah mother. I dreamt she had a jade green earring - earring and necklace round her neck, and I asked her whut were they for. She say, "Darling " [ she] says, "Green signifies poison." An' ah immediately waked up - an ' when ah awaken ah went downstairs an ' tole mah daddy just whut ah dream an ' interpret mah dream to him, an ' so he carried me to a root doctor. An' de root doctor tole me dat ah was poisoned an ' ah wasn't poisoned from de mouth - ah was poisoned from de shoe . An' he took de shoe an ' dressed it fo ' me an ' tole in five days ah would be able to wear mah shoes again, an ' ah was.

(Did he tell you how this shoe was dressed for you?)

He didn't tell me definitely how de shoe was dressed, but he tole me the lady had placed something in it. And he took this shoe an ' sprayed it with salt. An ' after spraying with salt, he told me to wear it I wore de shoe an ' immediately my swelling went down within five days. [St.Petersburg , F la ., ( 1005) , 1620:7.]
 

xoxodede

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From black sorcerers' client-based practices in the antebellum South to the postmodern revival of hoodoo and its tandem spiritual supply stores, the supernatural has long been a key component of the African American experience. What began as a mixture of African, European, and Native American influences within slave communities finds expression today in a multimillion dollar business. In Conjure in African American Society, Jeffrey E. Anderson unfolds a fascinating story as he traces the origins and evolution of conjuring practices across the centuries.

Link: Conjure in African-American society : Anderson, Jeffrey Elton : Free Download, Borrow, and Streaming : Internet Archive

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Drums and Shadows: Georgia Writer's Project [1940, copyright not renewed]

This collection of oral folklore from coastal Georgia was assembled during the 1930s as part of a WPA writers' program, under the supervision of Mary Granger. The accounts in this book, framed by colorful descriptions of the rural locales where they were collected, were principally from elderly African-Americans, some of them centarians. Most had been slaves. In some cases they had known first generation slaves who had been born in Africa.

This book focuses on a set of beliefs and magical practices (some of which are today known as 'Hoodoo'), including root doctoring, the existence of spirits, talismans, lucky and unlucky acts and omens and more. The interviewer also investigates the use of drums and dancing during celebrations, funeral and baptism rituals, food taboos, and other aspects of folklore and ethnology. This study dispels any lingering doubt that these beliefs are derived directly from Africa--it exhaustively cross-references the narratives with an appendix of quotes from African ethnographers, folklorists and explorers.

Link: Drums and Shadows Index

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The Conjure Woman: Chesnutt, Charles W. (Charles Waddell), 1858-1932

Audio Book Link: https://librivox.org/search?title=T...talog_date&search_page=1&search_form=advanced

Link: http://docsouth.unc.edu/southlit/chesnuttconjure/conjure.html or https://archive.org/details/conjurewoman00unkngoog

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Folk Beliefs Of The Southern Negro: Newbell Niles Puckett 1926

Originally printed in 1926, this volume is a collection of folk beliefs of African Americans from the Southern states, on a wide array of topics. Includes ghosts, witches, voodoo, charms, cures, signs, omens and much more.

Link: https://archive.org/details/folkbeliefsofsou00puck

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Mary Alicia Owen (1850?–1935) was a folklore collector of Missouri who compiled several works of local legend and voodoo.

Voodoo tales, as told among the negroes of the South-west; Mary Alicia Owen; introduction by Charles Godfrey Leland

Link: https://archive.org/details/voodootalesastol00owenrich

Old Rabbit, the voodoo, and other sorcerers

Link:
https://archive.org/details/oldrabbitvoodooo00owen
 
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xoxodede

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Conjure in African American society​


Black Magic: Religion and the African American Conjuring Tradition

Black Magic looks at the origins, meaning, and uses of Conjurethe African American tradition of healing and harming that evolved from African, European, and American elementsfrom the slavery period to well into the twentieth century. Illuminating a world that is dimly understood by both scholars and the general public, Yvonne P. Chireau describes Conjure and other related traditions, such as Hoodoo and Rootworking, in a beautifully written, richly detailed history that presents the voices and experiences of African Americans and shows how magic has informed their culture. Focusing on the relationship between Conjure and Christianity, Chireau shows how these seemingly contradictory traditions have worked together in a complex and complementary fashion to provide spiritual empowerment.


Slave Religion: The "Invisible Institution" in the Antebellum South - 2004

Twenty-five years after its original publication, Slave Religion remains a classic in the study of African American history and religion. In a new chapter in this anniversary edition, author Albert J. Raboteau reflects upon the origins of the book, the reactions to it over the past twenty-five years, and how he would write it differently today. Using a variety of first and second-hand sources-- some objective, some personal, all riveting-- Raboteau analyzes the transformation of the African religions into evangelical Christianity. He presents the narratives of the slaves themselves, as well as missionary reports, travel accounts, folklore, black autobiographies, and the journals of white observers to describe the day-to-day religious life in the slave communities. Slave Religion is a must-read for anyone wanting a full picture of this "invisible institution."


African American Slave Medicine
African American Slave Medicine offers a critical examination of how African American slaves' medical needs were addressed during the years before and surrounding the Civil War. Dr. Herbert C. Covey inventories many of the herbal, plant, and non-plant.

CELESTIA AVERY: Tales of Conjure and Luck, from "Georgia Slave Narratives

Links:
African-American Spirituality: Slave Narrative: Tales of Conjure and http://memory.loc.gov/mss/mesn/041/041.pdf

Conjure And Christianity In The 19th Century: Religious Elements In African American Magic

Link:
Conjure and Christianity in the Nineteenth Century


Thesis Papers:

Conjuring Moments and Other Such Hoodoo: African American Women & Spirit Work


Here's the link: Diginole: FSU's Digital Repository | DigiNole

In the Shadows of the Invisible Institution: Southern Black Folk Religion and the Great Migrations (Link: http://commons.emich.edu/cgi/viewcontent.cgi?article=1100&context=honors)
 
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IllmaticDelta

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I think certain things need to be preserved in BA culture and this is one of them. My family members know a little still because it has carried over and my family syncretizes it with our Christian belief system but that's not enough for me.

@IllmaticDelta
@xoxodede

y'all know quite a bit. Can you link me to some sources to learn more or recommend books, etc.?

:feedme:

@xoxodede got this:takedat:
 

xoxodede

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Hattie Harris Getting Buckeyes 1926
"A buckeye carried in the pocket will surely bring one good luck"
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Rings and Earrings for Rheumatism 1926
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Nutmeg for Neuralgia
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'Negro Graves, Mississippi 1932'
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Folk Beliefs: "Figures for Conjuring, Hattie Harris 1926"

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'See my Hoodoo bag'

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'Making a Hand'
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Folk Beliefs: "Dime to Keep Off Conjure"
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There are more online here: Folk Beliefs: "Steve Vaughan, Miss-1926"
 
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xoxodede

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16d2317d8c83e6a17fdd3a5d40f6e1c6--gods-will-masons.jpg

Founder and Senior Bishop of the Church of God in Christ

Bishop C. Mason was a Root Worker - he incorporated it into his church and prayers.




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Black Magic


Christine A. Scheller: What is the connection between Pentecostalism and African spirituality?

Estrelda Y. Alexander: Because the early leaders of Pentecostalism were African American, they had been grounded in a spirituality. A lot of times, because you don’t understand your past, you don’t even know what it is that influences you. Seymour grew up in Lousiana and Lousiana was a place where there was a lot of African spirituality around him that he imbibed as a young person. So some of the ways that African people are open to God get incorporated into Pentecostal worship, and you can see this in the difference between white and black Pentecostals even today. There’s this real sense of openness to the Spirit, but not naming it as African religion.

Christine A. Scheller: So, it’s a cultural influence?

Estrelda Y. Alexander: Right. They would never say that, but one of the people who specifically talked about embracing African roots as part of Pentecostalism was Charles Harrison Mason, the founder of the Church of God in Christ, which is the largest African American Pentecostal body in the world. He was unashamedly African in his approach to religion and incorporated things such as healing rituals that he not only found support for in the Bible, but also found support for in his African roots. He was not ashamed and he didn’t want Black people to be ashamed of their Africanness, and so he did things like using herbs and healing roots. Even though he saw this as healing that was being offered by the Holy Spirit, he also saw a place for the African herbs and the things that he had known in his childhood in the ritual of healing in the Black church.


There are elements of Africanism that no they are not named as that, but they get incorporated, such as the music. In the Black Pentecostal church, music is a mainstay, and it’s music at a different level. I’ve heard a critique by a middle class Black person who was appalled by the earthiness of the music in Black Pentecostal worship, and almost saw it as soulish, and didn’t think it was appropriate, because not just music, but rhythm and drums are important to African American Pentecostal worship. When Pentecostalism first began, people who were around Pentecostals thought their worship was appalling. For example, when Rev. Charles Parham came to Azusa Street, he called what he saw at the revival “crude Africanisms.” He was appalled at the openness to the Spirit. It wasn’t just speaking in tongues, but it was the shaking, the quaking, which many people would see as related to Spirit possession in African worship. Pentecostals would say, yes, there’s a Spirit possession, but they would redefine it as possession by the Holy Spirit. If you go back to slave religion, you had things like the “ring shout.” The people who were early Pentecostals weren’t that far removed from slavery, so some of that was in their memory and gets translated into some of the worship that happens in the early movement.


Pentecostalism's Neglected Black History | HuffPost




 
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