Hoodoo
Hoodoo is an African American based folk magic tradition sometimes fused with aspects of Christianity. Despite the association with the Christian religion (usually Roman Catholicism) hoodoo is not a religious path and can be practised by an entirely secular practitioner.
Hoodoo is often confused with both Haitian and African Voodoo – the primary difference being that Voodoo is a religion and hoodoo is not. Many of the specifics involved in the magical workings cross over between the two paths but the key difference is that Voodoo involves working with the African deities (the Loa) and hoodoo does not.
Hoodoo is an informal path originating mainly through oral tradition. There is no discernible hierarchy and no formal initiation is required. A hoodoo practitioner is defined by the type of magic they perform and not by the process undertaken in coming to identify as hoodoo. Interestingly enough the hoodoo/Voodoo delineation is mirrored in the Wicca/witchcraft differences. One is a formal religion with a path of defined study leading to initiation, the other a descriptor of practise. As with Wicca/witchcraft this can lead to a good deal of confusion for those observing neither of the magical paths.
Most people when they think of hoodoo think of the mojo (or gris gris) bag which is a portable magic working made up of ingredients held in a small bag that can easily be kept on the person. The idea behind this is that the mojo (the active intention or the luck) is “awakened” and kept focused through feeding (a process of reactivating the spell through the regular addition of key ingredients).
There are some common traditions running through the practise of Hoodoo and possibly the best known of these is Crossroads Magic. The crossroads (the intersection or breaking of paths and ways) is often employed as a make shift altar or working space. It can also be used to bury a body or remnants of spirit working spells with the intention (in much the same way as with European tradition) of confusing the spirit so it cannot find its way back to harm the caster. The crossroads is also viewed as a meeting place in hoodoo, specifically the place to meet “The Rider” who will impart knowledge, skills and wisdom to those brave enough to seek him out. Although this has obvious Faustian overtones the rider is not seen to be a figure of evil of excess but as a teacher on the path.
If a hoodoo practitioner is not to be found working his/her practise at the crossroads it would be a good idea to seek them out in the graveyard. The graveyard is seen as a place where the wisdom of the deceased can be harnessed and channelled. Hoodoo powders and preparations are often mixed on the site of a grave or graveyard and earth, dirt and even dried leaves from the site of the grave are often blended into the magic. Graveyard dirt in particular has a strong association with calling upon the protection of the dead and is a very common ingredient in hoodoo magic.
In a similar vein to the green witch, the hoodoo practitioner makes great use of nature in their magic. Hoodoo is sometimes referred to as rootworking which links into the idea of using plants, herbs, roots, tree bark etc. in their magical workings. In addition to the elements of nature hoodoo practitioners also work closely with red brick dust which echoes down through the ages the red clay ochre used in prehistoric cave paintings and is believed to have been used in ritual as a replacement for menstrual blood to symbolise the force of life. In modern day hoodoo red brick dust is often mixed with the urine of a householder and used to seal the boundaries of a property to protect those living within it.
Although hoodoo has close associations with healing and the skills of hoodoo conjurers and doctors are often called up to heal the sick there is no single morality of not harming others on the hoodoo path. Indeed, similarly to Voodoo there is a tradition of harmful magic. This harmful magic is often achieved with the use of goofer dust which is a powder made from traditional baneful ingredients including but not limited to dead insects, graveyard dirt, powdered bone and snakeskin. Goofer dust can be sprinkled into the footprints of the intended victim (working with footprints and the mark a person leaves on the earth is a common practise in hoodoo), it could be physically sprinkled onto the person themselves or it could be used on a doll or a poppet representing the person. Although goofer dust has become a modern colloquialism encompassing most hoodoo workings the primary meaning is that of a powdered concoction made with intent to kill.
Image http://www.deviantart.com/art/Roots-196391425
Hoodoo is often confused with both Haitian and African Voodoo – the primary difference being that Voodoo is a religion and hoodoo is not. Many of the specifics involved in the magical workings cross over between the two paths but the key difference is that Voodoo involves working with the African deities (the Loa) and hoodoo does not.
Hoodoo is an informal path originating mainly through oral tradition. There is no discernible hierarchy and no formal initiation is required. A hoodoo practitioner is defined by the type of magic they perform and not by the process undertaken in coming to identify as hoodoo. Interestingly enough the hoodoo/Voodoo delineation is mirrored in the Wicca/witchcraft differences. One is a formal religion with a path of defined study leading to initiation, the other a descriptor of practise. As with Wicca/witchcraft this can lead to a good deal of confusion for those observing neither of the magical paths.
Most people when they think of hoodoo think of the mojo (or gris gris) bag which is a portable magic working made up of ingredients held in a small bag that can easily be kept on the person. The idea behind this is that the mojo (the active intention or the luck) is “awakened” and kept focused through feeding (a process of reactivating the spell through the regular addition of key ingredients).
There are some common traditions running through the practise of Hoodoo and possibly the best known of these is Crossroads Magic. The crossroads (the intersection or breaking of paths and ways) is often employed as a make shift altar or working space. It can also be used to bury a body or remnants of spirit working spells with the intention (in much the same way as with European tradition) of confusing the spirit so it cannot find its way back to harm the caster. The crossroads is also viewed as a meeting place in hoodoo, specifically the place to meet “The Rider” who will impart knowledge, skills and wisdom to those brave enough to seek him out. Although this has obvious Faustian overtones the rider is not seen to be a figure of evil of excess but as a teacher on the path.
If a hoodoo practitioner is not to be found working his/her practise at the crossroads it would be a good idea to seek them out in the graveyard. The graveyard is seen as a place where the wisdom of the deceased can be harnessed and channelled. Hoodoo powders and preparations are often mixed on the site of a grave or graveyard and earth, dirt and even dried leaves from the site of the grave are often blended into the magic. Graveyard dirt in particular has a strong association with calling upon the protection of the dead and is a very common ingredient in hoodoo magic.
In a similar vein to the green witch, the hoodoo practitioner makes great use of nature in their magic. Hoodoo is sometimes referred to as rootworking which links into the idea of using plants, herbs, roots, tree bark etc. in their magical workings. In addition to the elements of nature hoodoo practitioners also work closely with red brick dust which echoes down through the ages the red clay ochre used in prehistoric cave paintings and is believed to have been used in ritual as a replacement for menstrual blood to symbolise the force of life. In modern day hoodoo red brick dust is often mixed with the urine of a householder and used to seal the boundaries of a property to protect those living within it.
Although hoodoo has close associations with healing and the skills of hoodoo conjurers and doctors are often called up to heal the sick there is no single morality of not harming others on the hoodoo path. Indeed, similarly to Voodoo there is a tradition of harmful magic. This harmful magic is often achieved with the use of goofer dust which is a powder made from traditional baneful ingredients including but not limited to dead insects, graveyard dirt, powdered bone and snakeskin. Goofer dust can be sprinkled into the footprints of the intended victim (working with footprints and the mark a person leaves on the earth is a common practise in hoodoo), it could be physically sprinkled onto the person themselves or it could be used on a doll or a poppet representing the person. Although goofer dust has become a modern colloquialism encompassing most hoodoo workings the primary meaning is that of a powdered concoction made with intent to kill.
Image http://www.deviantart.com/art/Roots-196391425