DAS GLÜCKLICHE MOJO FREIE SPELLEN ARCHIV FREIE MAGISCHE SPELLEN UND SPITZGUSSEN: Liebeszauber, Geldzauber, Segenszauber, Hexen Die freien Zauber auf dieser Seite sind urheberrechtlich geschützt durch die jeweiligen Autoren, wie auf jeder Webseite angegeben, und alle Rechte sind von diesen vorbehalten Autoren Mit anderen Worten, du kannst die Free Magic Spells herunterladen und sie zu Hause für deinen eigenen Gebrauch ausdrucken, aber du darfst sie nicht weiter kopieren, weil die Autoren die Kopierrechte kontrollieren. Insbesondere können Sie diese Freie Zaubersprüche nicht auf andere Webseiten spiegeln, dürfen Sie sie nicht verteilen oder in Druckform veröffentlichen (entweder für Geld oder kostenlos), und Sie dürfen sie nicht elektronisch in e-Listen oder usenet verteilen (entweder Für Geld oder kostenlos) ohne die ausdrückliche schriftliche Erlaubnis jedes einzelnen Urheberrechtsinhabers. Magic Spell Basics: Tools und Techniken White Magick: Hilfreiche Magic Zaubersprüche Red Magick: Love Zauber und Sex Magick Green Magick: Geld Machen Magie Zauber Purple Magick: Power Enhancing Magic Zaubersprüche Black Magick: Zerstörende Magic Spells REAL MAGIC SPELL BASICS Allgemeine Informationen über Spell - Casting, Hoodoo Rootwork, Hexerei und Conjuration Wenn Sie neu für Zaubersprüche und Zaubersprüche sind, beginnen Sie mit diesen Artikeln, die Ihnen kostenlose Informationen darüber geben, wie echte magische Zaubersprüche von authentischen Praktikern verschiedener Pfade gegossen werden und die einfachen, einfachen Grundlagen wie erfahren werden Um mächtige Zaubersprüche in verschiedenen Traditionen der Hexerei, der Beschwörung, des Hoodoo, des Voodoo, des Rootworks und des Zauberhandwerks durchzuführen. Ist Magic Work, Are Spells Real, Gibt es so ein Ding wie echte Magick Tools und Materialien für Casting Magic Zaubersprüche Rezepte für magische Zaubertränke verwendet in Casting Magic Spells Praktische Tipps für Zauber und Rituale von tatsächlichen Praktizierenden von Magick Ritual Bäder und Boden Waschungen in der Hoodoo Tradition der Zauberzauber Dressing und Salvieröle im Hoodoo Tradition der Zauberperlen Räucherstäbchen im Hoodoo Tradition der Zaubersprüche Sachet Pulver im Hoodoo Tradition der Zauberzauber Kerze Brennen in der Hoodoo Tradition der Zauberzauber Wie man eine Mojo Hand macht, beschwören Beutel, Mojo-Beutel, Trick-Beutel, Toby oder Nation-Sack Verlegung von Tricks und Beseitigung von Ritual-Resten in der Hoodoo-Tradition der Zauberzauber Wie Magier religiöse Gebete als Magie-Zauber für Segen, viel Glück und Schutz verwenden Das glückliche W-Amulett-Archiv: Gut Luck Talismans und Lucky Charms in Magic Zaubersprüche Fußspur Tricks in der Afroamerikanischen Hoodoo Tradition der Magie Zaubersprüche Mondphasen: Wie man sie kennt und wie man mit ihnen arbeitet, indem sie Magick Zaubersprüche Wie man Kräuter, Wurzeln und Mineralien in magischen Zaubern verwendet Hoodoo Kraut und Wurzel Magie: Freie Probe Magische Zauber aus Katze Yronwodes Buch Das Alte Buch der Formeln, ein public domain magisches Formular Errata zu Herman Slaters Magickal Formulary siehe auch The Lucky Mojo Magic Zauber und Okkultismus FAQS Seite: Links zu Dutzenden von FAQ Seiten Mit Antworten auf Häufig gestellte Fragen über Magick bestellen okkulte Bücher und spirituelle Lieferungen von The Lucky Mojo Curio Co. Online Okkult Shop FREIE WEISS MAGIC SPELLS Schutz Magic Zaubersprüche, Heilung Magic Zaubersprüche, Segen Magie Zauber, Uncrossing Magic Zauber, Jinx-Breaking Magic Zauber, Hex - Magiezauber, Fluchentfernung Magickzauber Weiße Magiezauber werden verwendet, um zu schützen, zu segnen, zu heilen und dir selbst zu helfen oder denen, die du interessierst. Sie können neue Unternehmungen segnen, dem Geist und dem Körper helfen, Menschen und Plätze von Flüchen und Hexen abschirmen, böse Zaubersprüche zurückdrehen, schlechte Zustände rückgängig machen, jinxes brechen und gute Träume und Wünsche in Erfüllung bringen. Weiße Zaubersprüche sind alle gedacht, positiv zu sein, emporhebend und sanft, dass sie niemals zwingend sind. Hoodoo Rootwork Magic Zaubersprüche für Segen, Reinigen und Heilung Religiöse Gebete und Magie Zauber für Segen aus Christian, Hindu und Santeria Quellen Segnen Zauber und Gebete aus verschiedenen magischen Traditionen Magische Zauber und Gebete für Freundschaft und Freundlichkeit Wunsch-Zauber Magie Zauber Magic Zaubersprüche Ende Alpträume und Bring gute Träume Gesundheit, Energie und Gewichtsverlust Magie Zauber Magische Zauber für Schutz vor verschiedenen Traditionen Schutz und Heilige Magie Zauber und Amulette gegen das Böse Auge Feurige Wand des Schutzes Hoodoo Rootwork Magic Zauber Hoodoo Rootwork Magic Zaubersprüche mit vier Diebe Essig für Schutz Hoodoo Rootwork Magic Zaubersprüche, religiöse Gebete und Talismane für sichere Reisen Schützende Zaubersprüche mit schwarzen Hennen, Eiern und Hühnerfedern gegen böse Hexerei Folk Magic Charms und Zaubersprüche für den Schutz und die Wiederherstellung von bösen schützenden und kurativen magischen Zaubern, die Salt Uncrossing und Jinx - Breaking Hoodoo Rootwork Magic Zauber FREIE ROTE MAGIC SPELLS Liebeszauber, Liebeszauber, Romantische Zauber, Fruchtbarkeit Magick, Lust Magick, Sex Magick, Heirat Magic Zauber Red Magic Zaubersprüche werden verwendet, um einen neuen Liebhaber zu finden, einen guten Freund zu einem Liebhaber zu machen, zu zeichnen Ein geliebter Mensch, bekommt einen Heiratsantrag, feiert das Eheleben, erzwingt die sexuelle Treue, zieht die Geliebten Streit, bringt einen verlorenen Geliebten zurück, vergrößert die Lust, erhöht die Libido, zieht beiläufige Sexualpartner an oder erhöht die Fruchtbarkeit. Red Magic Zaubersprüche können sanft oder stark sein, suggestiv oder zwingend, was macht sie alle roten Zaubersprüche ist, dass sie etwas mit Romantik, Liebe, Lust, Fruchtbarkeit oder Sexualität zu tun haben. Hunderte von Magic Love Zaubersprüche und Liebeszauber für Romantik, Sex, Treue und Fruchtbarkeit White Candle Love Zauber Lodestone und Candle Love Zauber 3-Candle Love Zauber gekleidet Letter Love Zauber, um Liebe aus der Angst Liebe mich oder sterben Jack Ball zu Goofer ein Mann Honey Jar Zaubersprüche, um einen Liebhaber zu versüßen oder einen Liebhaber zu streiten Streit Anziehung Liebeszauber Mit Graveyard Dirt Die Intranquility Love Zauber, um einen verlorenen Liebhaber zurückzubringen Liebe Zauber und Lust Zauber aus verschiedenen Traditionen Verwendung von Körperflüssigkeiten in Hoodoo Rootwork Sex Magick, Love Spells und Luck Spells Hoodoo Rootwork Magic Love Zauber der weiblichen Dominanz über Männer Mens Magic Zaubersprüche mit High John die Eroberung zu erhöhen sexuelle Natur und ziehen Frauen Hoodoo Rootwork Magic Love Zauber mit Blick mich über Öl oder Pulver zu bemerken sexuell magischen Liebe Zauber mit Magnetischen Hunde zu Zeichnen Sie Liebhaber zusammen Hoodoo Rootwork Nation Sack: Verwenden Sie eine Womans Mojo Tasche, um einen Mann gebunden Magic Love Zauber mit Versöhnung Öl oder Pulver zu bringen, um ein Liebhaber Magie Zaubersprüche mit Anziehung Öl oder Pulver zu ziehen in sexuellen Partnern und ziehen Liebhaber Hoodoo Rootwork Magic Spells Verwenden Sie Friedhofs-Schmutz, um jemanden zu lieben Sie lieben Sie Hoodoo Rootwork Magic Love Zaubersprüche mit einem schwarzen Katzenknochen, um einen Liebhaber zu machen, kommen zurück Liebe Zauber in einem Gau (tibetische buddhistische Gebetsbox) Ein Sex Magic Zauber, um weibliche Libido Informationen über heilige und magische Sexualpraktiken zu erhöhen Und Sex Magick Die alt. magick Referenzdatei der Liebe Magic Zaubersprüche und Sex Magick siehe auch Arkanes Archiv: Religion: Hinduismus: Yoga: Tantra Yoga Siehe auch Arkanes Archiv: Mystik: Sex siehe auch die alt. sex FAQ: Antworten auf Häufig gestellte Fragen Über die sexuelle Anatomie und Sex-Techniken (Für Anti-Love und Break-Up-Arbeit, siehe den Abschnitt über Black Magick: Zerstörende Magic Zaubersprüche FREI GRÜNE MAGIC SPELLS Geld Magick, Monetäre Zauber, Wohlstand Zauber, Viel Glück Zauber, Gambling Magic Zauber, Reichtum Zauber Green Magic Zaubersprüche werden verwendet, um in Bargeld zu bringen, Geld zu zeichnen, ein Jobangebot oder eine Promotion zu erhalten, Geld zurückzutragen, Gambling zu gewinnen, Glück zu gewinnen, Glück zu gewinnen, Geschäftspartner und Kunden zu gewinnen oder den Wohlstand zu erhöhen. Grüne Zaubersprüche können sanft oder stark sein, suggestiv oder zwingend, was macht sie alle grünen Zaubersprüche ist, dass sie etwas mit Geld, Glücksspiel, Geschäftserfolg oder Reichtum zu tun haben. Folk Magic Geld Zauber und Geld Zeichnung Viel Glück Charms Geld Zeichnung Magick Zauber aus verschiedenen Traditionen Gamblers Glück Geld Magic Zaubersprüche und Glücksbringer Charms Honig Jar Zaubersprüche, um einen Darlehen Offizier Favorieren Sie Ihre Fall Magic Zaubersprüche mit High John der Erober, Geld und Glück Magic zeichnen Zaubersprüche mit Lodestones, um Geldmagiezauber unter Verwendung des magnetischen Sandes zu zeichnen, um Geldmagiezauber unter Verwendung von Geldzeichnung Öl oder Pulver zu zeichnen, um Einkommenszauber mit Krone des Erfolgs Öl oder Pulver zu erhöhen, um deine Karriere Magie Zauber unter Verwendung des Anziehungsöls oder des Puders, um in Kunden zu zeichnen, zu fördern Anziehen von Geld Job-Erhalten Magie Zauber Magie Zauber für die Überfüllung eines Darlehensnehmer, um Geld zurückgeben Magic Zaubersprüche für die Rückkehr des Geldes verdankt FREIE PURPUR MAGIC SPELLS Power-Gaining Magick Zauber, Zauberei, Gericht Fall Tricks, Pakt-Making, Soul-Selling, Invocatory Magick , Zaubermischung kontrollieren Purpurne Zaubersprüche werden verwendet, um persönliche Erfolge einzugehen, Verbündeten zu ziehen, ein gutes Urteil vor Gericht zu bekommen, die Herrschaft zu vergrößern, andere zu zwingen, sich wie gewünscht zu verhalten, die Kontrolle zu steigern, hilfreiche Geister oder Dämonen anzuziehen oder die Macht zu erhöhen. Purpurrote Zaubersprüche können sanft oder stark sein, suggestiv oder zwingend, was macht sie alle purpurrote Zaubersprüche ist, dass sie etwas mit dem Controlling, Kommandieren, Zwingen oder Biegen von anderen zu denen zu tun haben. Den Teufel an der Kreuzung beschwören Mächtige Magickzauber für die Herstellung von Pakten mit Dämonen, Engeln und Geistern Spirituelle Zaubersprüche für die Kontaktaufnahme mit dem toten Volksmagiegericht Fall Magic Zaubersprüche Zaubersprüche für Gerichtssachen und andere rechtliche Fragen Der Honigglas Magiezauber für die Süßung eines Richters oder Jury zu Ihnen in einem Gericht Fall Magie Zaubersprüche für persönlichen Erfolg und Meisterschaft Kommandieren Magie Zauber zu Regel, Kontrolle, haben Sie Ihren Weg, und erhalten Respekt überzeugende Magie Zaubersprüche, um Menschen zu machen, um auf ihre Versprechungen zu Ihnen Magie Zauber für Unsichtbarkeit und Magische Immunität gut zu machen Die alt. magick Referenzdatei von Dämon - und Engel-Beschwörung Magickzauber Die alt. magick-Referenzdatei der Namen der Dämonen zur Verwendung in invokatorischen Zaubernähten siehe auch Arcane Achive: Okkultismus: Magie: Zeremonielle Magie FREIE SCHWARZE MAGIC SPELLS Flüche, Hexen, Jinxes, Feindliche Tricks, Todeszauber, Negative Zaubersprüche, Zerstörende Zaubersprüche, Zwangsmagierzauber, Schädliche Zaubersprüche Schwarze Magiezauber werden verwendet, um Krankheit und unnatürliche Krankheit herbeizuführen, Liebesbeziehungen aufzubrechen, gekreuzte Bedingungen zu schaffen, Feinde wegzugeben, Kraft zu machen Menschen, die aus ihren Arbeitsplätzen herauskommen, die gerechtfertigte Rache zerstören, diejenigen zerstören, die Tricks für dich gelegt haben, zornige Geister und Dämonen anziehen, um anderen zu helfen, andere zu verletzen oder zu verfluchen und zu töten. Schwarze magische Zaubersprüche können sanft oder stark sein, suggestiv oder zwingend, was macht sie alle schwarzen Zaubersprüche ist, dass sie etwas mit Schmerzen, Schaden, Goofering, Jinxing oder Hot Footing Feinde zu tun haben. Rache und Bindung Magic Zaubersprüche, einschließlich der Spiegel-Box Zauber Chinesisch und African-American Black Magick Curses Hoodoo Rootwork Magic Zaubersprüche mit Goofer Dust zu magisch Streik Down Feinde Hoodoo Rootwork Magic Zaubersprüche mit Graveyard Schmutz zu Magisch Harm Folks Hoodoo Rootwork Magic Spells mit Hot Foot Powder to Drive Menschen weg Hoodoo Rootwork Magic Zaubersprüche, um gekreuzte Bedingungen und Ruin-Völker zu schaffen Lebt Hoodoo Rootwork Magic Zaubersprüche, die Kriegswasser zu Jinx und verletzen Feinde schneiden und löschen Zauber, um aus der Liebe fallen, beenden Sie eine Beziehung und öffnen Sie den Weg für neue Liebe Anti-Liebe und Break-Up Zaubersprüche (Schwarze Magie Zauber, die Liebe zerstören) Schwarze Magie Zauber für Fluch Eigentum aus verschiedenen Traditionen Zerstörerische und verletzte schwarze Magie Zauber aus verschiedenen Traditionen Die alt. magick Referenz-Datei von Zerstörerischen schwarzen Magick Zauber siehe auch Arcane Archive : Religion: Satanismus Mieten Sie eine Zauber-Caster von der Vereinigung der unabhängigen Leser und Rootworkers Die Vereinigung der unabhängigen Leser und Rootworkers (AIRR) ist ein Treffen von professionellen Praktikern der afroamerikanischen Volksmagie, Hoodoo, Zauber und Rootwork, die psychische Lesungen und Spirituelle Wurzelrohre für die Öffentlichkeit. AIRR fördert den Qualitätsservice und das ethische Verhalten durch Akkreditierung und Bewertung unserer Mitglieder. Im Gegensatz zu kommerziellen Online-Psychic-Reader-Services ist AIRR eine Mitgliedschafts-unterstützte Organisation, die keine Gebühren oder Rückschläge für Verweise erhält. Suchen Sie alle Lucky Mojo und verbundenen Seiten Sie können unsere Seiten für ein einziges Wort (wie Archaeoastronomie, Hoodoo, Zauberei oder Klitoris), eine exakte Phrase in Zitatmarken (wie Liebeszauber, spirituelle Versorgung, okkultes Geschäft, Glücksspiel Glück, Lucky Mojo-Beutel oder Schutzengel) oder ein Name in Anführungszeichen (wie Blind Willie McTell, Black Hawk, Hoyts Köln oder Frank Stokes): LUCKY MOJO CURIO CO. ONLINE KATALOG LUCKY MOJO ist eine große Domäne, die in einer Zahl organisiert ist Von miteinander verknüpften Webseiten, jedes mit seinem eigenen unverwechselbaren Thema und Blick. Sie lesen gerade: DAS GLÜCKLICHE MOJO CURIO CO. OCCULT SHOP KATALOG. Hier sind einige andere LUCKY MOJO Webseiten, die Sie besuchen können: OCCULTISM, MAGIC SPELLS, MYSTICISM, RELIGION, SYMBOLISMUS Hoodoo in Theorie und Praxis von Katze yronwode: eine Einführung in die afroamerikanische Rootwork Hoodoo Herb und Root Magic von Katze yronwode: eine Materia Magica Von afrikanisch-amerikanischen zaubern Lucky W Amulet Archive von Katze yronwode: ein Online-Museum von weltweiten Talismanen und Charme Sacred Sex. Essays und Artikel über Tantra Yoga, Neo-Tantra, Karezza, Sex Magie und Sex Anbetung Heilige Landschaft. Essays und Artikel über Archäoastronomie und heilige Geometrie Freimaurerei für Frauen von Katze yronwode: eine Geschichte von gemischten Gender Freimaurer Lodges Das Lucky Mojo Esoterische Archiv. Gefangene Internettextdateien auf okkulten und spirituellen Themen Lucky Mojo Usenet FAQ Archiv: FAQs und REFs für okkulte und magische usenet Newsgroups Aleister Crowley Textarchiv. Eine Menge von Texten von einem frühen 20. Jahrhundert Okkultisten Lucky Mojo Magic Spells Archive. Liebeszauber, Geldzauber, Glückszauber, Schutzzauber und mehr Free Love Spell Archive. Liebeszauber, Anziehungszauber, Sexmagier, Romantikzauber und Lustzauber Freies Geldzauber Archiv. Geldzauber, Wohlstandszauber und Reichtumzauber für Arbeit und Geschäft Freier Schutzzauber Archiv. Schutzzauber gegen Hexerei, Jinxes, Hexen und das böse Auge Free Gambling Luck Zauber Archiv. Glückliche Glücksspielzauber für die Lotterie, Casinos und Rennen POPULAR CULTURE Hoodoo und Blues Lyrics. Transkriptionen von Blues-Songs über afrikanisch-amerikanische Folk-Magie EaRhEaDS Syd Barrett Lyrics Site. Texte des Gründers des Pink Floyd Sound Das Kleine Buch der Vishanti. Dr. Strange Comics als ein magisches System, von Katze yronwode The Spirit Checkliste. Ein 1940er Zeitung Comic-Buch von Will Eisner, indiziert von Katze yronwode Fit to Print. Gesammelt wöchentliche Spalten über Comics und Pop-Kultur von Katze yronwode Eclipse Comics Index. Eine Liste aller Eclipse Comics, Alben und Trading Cards BILDUNG UND OUTREACH Hoodoo Rootwork Korrespondenz Kurs mit Katze yronwode: 52 wöchentliche Lektionen in Buchform Hoodoo Conjure Training Workshops. Hands-on-Rootwork-Klassen, Vorträge und Seminare Lehrling mit Catherine Yronwode. Persönliche 3-wöchige Ausbildung für qualifizierte HRCC Absolventen Lucky Mojo Community Forum. Ein Online-Forum für unsere okkulten spirituellen Shop-Kunden Lucky Mojo Hoodoo Rootwork Hour Radio Show. Lerne Mojo Videos. Siehe Video-Touren des Lucky Mojo-Shops und einen Einblick in die Spirale Zug Lucky Mojo Newsletter Archiv. Abonnieren und erhalten Rabatt-Gutscheine und kostenlose Magie-Zaubersprüche Folgen Sie uns auf Facebook. Erhalten Firmennachrichten und Produktaktualisierungen als glückliches Mojo Facebook Fan ONLINE SHOPPING Das Lucky Mojo Curio Co.. Spirituelle Versorgung für hoodoo, magick, Hexerei und zaubern Herb Magic. Komplette Linie von Lucky Mojo Kräutern, Mineralien und Zoologischen Curios, mit Beispielzauber Mystic Tea Room Gift Shop. Antike, weinlese und zeitgenössische Wahrsagerei, die Teetassen erzählt PERSÖNLICHE SITES catherine yronwode. Der eklektische und exzentrische Autor vieler der oben genannten Webseiten nagasiva yronwode. Nigris (333), nocTifer, lorax666, boboroshi, Troll Handtuchkopf. Garten der Freude Blues. Ehemalige 80 Hektar Hippie Gemeinde in der Nähe von Birkenbaum in der Missouri Ozarks Liselotte Erlanger Glozer. Illustrierte Artikel auf Sammlerweinlese postkarten Jackie Payne: Schatten des Blues. Ein San Francisco Bay Area Blues Sänger ADMINISTRATIVE Lucky Mojo Site Map. Die Homepage für den ganzen Lucky Mojo Electron-Pile All the Pages. Beschreibende benannte Links zu etwa 1.000 Top-Level Lucky Mojo Webseiten Wie kontaktieren Sie uns. Wir freuen uns über Feedback und Anregungen zur Pflege dieser Website Spenden. Bitte senden Sie uns eine kleine Paypal Spende, um uns in Bandbreite und Macs zu halten ANDERE SITES OF INTEREST Arcane Archive. Tausende von archivierten Usenet-Posten auf Religion, Magie, Zauber-Casting, Mystik und Spiritualität Association of Independent Readers und Rootworkers. Psychische Lesung, Zauber und hoodoo Wurzel Doktor Dienstleistungen Kerzen und Kuriositäten. Essays und Artikel über traditionelle afroamerikanische Zauberkunst und Volksmagie, plus Einkaufen Crystal Silence League. Eine nicht-konfessionelle Website Post Ihre Gebete für andere beten lassen andere beten für Sie Evangelium von Satan. Die Geschichte von Jesus und den Engeln, aus der Perspektive des Gottes dieser Welt Hoodoo Psychics. Verbinden Sie online oder rufen Sie 1-888-4-HOODOO für sofortige Lesungen jetzt von einem Mitglied der AIRR Missionary Independent Spiritual Church. Geist-geführt, inter-Glauben Gebet-Licht Dienstleistungen Kleinste Kirche in der Welt Mystic Tea Room. Teeblatt lesen, Teacup Wahrsagerei, und ein Museum der antiken Wahrsagerei Tassen Satan Service. Ein Archiv, das die Theorie, Praxis und Geschichte des Satanismus und Satanisten südlichen Geistern präsentiert. 19. und 20. Jahrhundert Konten von hoodoo, einschließlich Ex-Sklaven-Erzählungen Interviews Spirituelle Zauber. Unterricht in Volksmagie und Zauberspruch aus einer eklektischen Wiccan Perspektive, plus Einkaufen Yronwode Home. Persönliche seiten von catherine yronwode und nagasiva yronwode, magische archivisten Yronwode institution. Die Yronwode Institution für die Erhaltung und Popularisierung der indigenen EthnomagicologieBattleTech Trading Card Spiel Das BattleTech Collectible Card Game ist ein Sammler Kartenspiel im BattleTech Universum, das von Wizards of the Coast (WotC) für die FASA entwickelt wurde. Mit dem gleichen Stil von Gameplay und Kartenverteilung als WotCs Magic: The Gathering. Es wurde von Richard Garfield entworfen. Seine Produktion lief von 1996 bis 2001. Die BattleTech CCG kennzeichnete BattleMechs. Charaktere und Technik aus dem ursprünglichen Brettspiel, mit neuen Kunstwerken, die von verschiedenen Künstlern gemacht wurden. Derzeit ist die BattleTech CCG nicht mehr im Druck. Das Ziel des Spiels ist es, dass dein Gegner aus Karten aus seinem Lager (Kartenspiel) herauskommt. Der grundsätzlichste Weg, dies zu erreichen, ist, deine Feinde mit Mechs und anderen Einheiten anzugreifen. Jeder Spieler braucht ein Deck mit maximal 60 Karten. Diese Decks können aus einer beliebigen Kombination von Karten bestehen, die der Spieler wünscht, obwohl beim Spielen mit offiziellen FASA-Regeln die Auswahl von Karten für dein Deck begrenzt ist, z. B. Nur Karten von einem factionclan. Das richtige Kartensortiment kann sich als entscheidend für den Sieg erweisen und ist meist mit bestimmten Taktiken verbunden. Canonicity-Bearbeitung Obwohl unter einer gültigen Lizenz produziert, wurden die BattleTech CCG-Karten ausdrücklich als nicht kanonisch deklariert. 91193 Als solches zeigt das Aussehen auf einer Karte oder dem damit verbundenen Flufftext nicht, dass etwas oder jemand wirklich im BattleTech-Universum existiert, oder dass irgendwelche Ereignisse, die dort referenziert wurden, jemals passiert sind. Als offizielles lizenziertes Produkt können die Karten jedoch als apokryphen angesehen werden. Turn Sequence edit Die Turnsequenz ist in 6 Phasen unterteilt, die in der folgenden Reihenfolge gespielt werden. Während der Bereitstellungsphase werden Sie spezielle Befehlskarten (Command Resource) verwenden, um die Kosten von Einheiten und anderen Befehlskarten wie Piloten, politischen Persönlichkeiten und Strukturen zu kaufen. Sobald sie bezahlt sind, werden sie ins Spiel gebracht (eingesetzt) und können benutzt werden, um deine Gegner anzugreifen oder taktische Vorteile zu erlangen. Während Sie während einer Mission bestimmte Ziele anzugreifen, können Ihre Einheiten von Missionskarten unterstützt werden (die als Sofort gespielt werden können), die ihnen den Vorsprung geben, um Ihren Feind und seine Einheiten zu bekämpfen. Kartenarten bearbeiten Einheit. Einschließlich Mechs, Kampf Rüstung und Kampffahrzeuge Kommando. Einschließlich Ressourcen, Strukturen und Piloten Mission. Als Chancen, die Kämpfer zu beeinflussen Kartenlisten bearbeiten Kartenlisten nach Satz: Regeln bearbeiten Box Powers bearbeiten Das BattleTech Trading Card Spiel stellte Box Power mit der Veröffentlichung der Commanders Edition vor. Kastenmächte waren,. Eine besondere Fähigkeit, die dem Benutzer eines Decks durch seine Zugehörigkeit zu einem Clan oder einem Haus angeboten wird. 91293 91393 Die Regel für diese Fähigkeit wurde auf der Außenseite der vorkonstruierten Decks für jedes vertretene Clan Amp-Haus gedruckt. Dies erlaubte dem Spieler, auf nutzlose Karten in der gegenwärtigen Hand für die referenzierte Fähigkeit zu handeln. Die Kastenmacht sollte nicht im Spiel als Karte betrachtet werden, noch war die Schachtel etwas, das vom Gegner gezielt oder vom Spieler verschrottet werden könnte. Kastenmächte für Clans und Häuser ohne vorkonstruierte Decks konnten direkt von den Zauberern der Küste empfangen werden. Der Spieleverleger 91493 91593 Die akkumulierten Kastenleistungsregeln werden hier zur Verfügung gestellt. Das Hahnsymbol ging jede Regel aus. Clan bearbeiten Ghost Bear (Alshain) Schrotte eine Karte aus deiner Hand, um einen Mech in deinem Baugebiet zu aktivieren, der vollständig gebaut ist. Setzen Sie einen 1 Angriffszähler auf sie für alle 3 Bauzähler über seinen Kosten. Benutze diese Fähigkeit nur während deiner Bereitstellungsphase. 91693 Jade Falke (Ironhold) Schrott eine Karte von deiner Hand, um bis zu 3 Schaden an jedem deiner Einheiten zu reparieren. Benutze diese Fähigkeit nur während deiner RepairReload Phase. 91793 Rauch Jaguar (Jägerin) Schrotte eine Karte aus deiner Hand, um eine deiner Mechs zu wählen. Re-Roll alle Raketen Würfel für die Mech. Benutze diese Fähigkeit nur, nachdem alle Raketenwürfel für diesen Mech gerollt worden sind. 91893 Steel Viper Schrotte eine Karte von deiner Hand, um deine Stockpile für jede Unit-Karte zu durchsuchen. Zeigen Sie diese Karte an alle Spieler, legen Sie sie in Ihre Hand und mischen Sie Ihre Stockpile. Dann wähle eine Unit-Karte in deiner Hand, zeig es allen Spielern und mach es auf. Benutze diese Fähigkeit nur während deiner Bereitstellungsphase. 91993 Wolf (Strana Mechty) Schrot eine Karte aus deiner Hand, um eine deiner Mechs zu wählen. Dieser Mech kann angreifen, als ob es in diesem Zug eine Geschwindigkeit schneller wäre. Benutze diese Fähigkeit während deiner Missionsphase, aber nicht während einer Mission. 911093 Inner Sphere Bearbeiten ComStar (Terra) Schrot eine Karte aus deiner Hand, um deine Gegner zu betrachten und eine Karte zufällig aus der Hand zu verwerfen. Benutze diese Fähigkeit während deiner Missionsphase, aber nicht während einer Mission. 911193 Davion (New Avalon) Schrotte eine Karte aus deiner Hand, um 2 Initiative zu bekommen. Benutze diese Fähigkeit nur während einer Mission. 911293 Marik Schrotte eine Karte aus deiner Hand, um eine deiner Einheiten zu geben. Longs Range 2. (Wenn diese Einheit blockiert ist, kann sie 2 von ihr Schaden an das Ziel behandeln.) Benutze diese Fähigkeit nur während einer Mission. 91993 Kurita (Luthien) Schrot eine Karte aus deiner Hand, um deinen angreifenden Mech 1 Angriff zu geben. Benutze diese Fähigkeit nur während einer Mission und nur wenn dieser Mech alleine angreift 911393 Liao Schrotte eine Karte aus deiner Hand, um deinem Gegner eine Initiative zu geben. Benutze diese Fähigkeit nur während einer Mission. 91993 Rasalhague Schrotte eine Karte aus deiner Hand, um eine Kommandokarte zu haben, die Schadensbesatz 1 Schaden zufügt. Verwenden Sie diese Fähigkeit nur, wenn Sie diese Karte aktivieren. 91993 St. Ives Schrotte eine Karte aus deiner Hand, um A, L, M, P und T bis zum Ende des Zuges zu gewinnen. Benutze diese Fähigkeit nur während deiner Bereitstellungsphase. 91993 Steiner (Tharkad) Schrotte eine Karte aus deiner Hand, um zu gewinnen. Benutze diese Fähigkeit nur während deiner Bereitstellungsphase. 911493 Referenzen bearbeiten In diesem Thread auf dem offiziellen BattleTech Forum Clan: Rules of Engagement. P. 48, Box Power: Broschüre mit den Clan Starter Decks Inner Sphere: Rules of Engagement. P. 48, Box Macht: Broschüre mit der Inner Sphere Starter Decks Clan: Regeln der Verlobung. P. 37, Box Powers Inner Sphere: Regeln der Verlobung. P. 37, Box Powers Clan Ghost Bear - Kommandanten Edition. Vorkonstruierte Deck Clan Jade Falcon - Commanders Edition. Vorkonstruierte Deck Clan Smoke Jaguar - Commanders Edition. Vorkonstruiertes Deck 9.0 9.1 9.2 9.3 9.4 Zauberer der Küste (Produktunterstützung) (tote Verbindung) Clan Wolf - Commanders Edition. Vorkonstruierte Deck ComStar - Commanders Edition. Vorkonstruiertes Deck Haus Davion - Commanders Edition. Vorkonstruiertes Deck Haus Kurita - Commanders Edition. Vorkonstruiertes Deck Haus Steiner - Commanders Edition. Vorkonstruierte deckHOODOO, CONJURE und ROOTWORK AFRICAN AMERICAN FOLK MAGIC von catherine yronwode Dieser langwierige Artikel wurde in mehrere Abschnitte unterteilt: HOODOO, CONJURE, ROOTWORK: Definition der Begriffe: Wie ich definiere Hoodoo WAS HOODOO IST: Eine afroamerikanische Folk-Magic Tradition WAS HOODOO IST NICHT: Voodoo, Santeria, Palo, Brujeria, etc. ADMIXTURES: Europäer, Spiritist und Kabbalist Einflüsse auf Hoodoo ADMIXTURES: Asiatische, hinduistische, buddhistische und taoistische Einflüsse auf Hoodoo RESPECT: Was ist HOODOO, KONJURE UND ROOTWORK : DEFINITION DER BEGRIFFE Hoodoo, Conjure, Rootwork und ähnliche Begriffe beziehen sich auf die Praxis der afroamerikanischen Volksmagie. Hoodoo ist ein amerikanischer Begriff mit Ursprung im 19. Jahrhundert oder früher. Eine ihrer Bedeutungen bezieht sich auf afroamerikanische Volksmagie. Hier ist, wie ich das Wort hoodoo definiere: Hoodoo besteht aus einem großen Körper von afrikanischen folkloristischen Praktiken und Überzeugungen mit einer beträchtlichen Beimischung des amerikanischen indischen botanischen Wissens und der europäischen Folklore. Obwohl die meisten ihrer Anhänger schwarz sind, im Gegensatz zur populären Meinung, wurde es immer von beiden Weißen und Schwarzen in Amerika praktiziert. Andere regional populäre Namen für hoodoo in der schwarzen Gemeinschaft schließen Zauber, Zauber, Hexerei, Wurzel, Kerzenbrennen und Trick ein. Die ersten drei sind einfach englische Wörter die vierte ist eine Anerkennung der Vorrang, dass getrocknete Wurzeln spielen in der Herstellung von Reizen und die Zauberwirkung, und die fünfte und sechsten sind besondere Bedeutungen für gemeinsame englische Wörter. Hoodoo wird als Substantiv verwendet, um das System der Magie zu nennen (er hat hoodoo auf ihr) und seine Praktizierenden (Doktor Bussard war ein toller Hoodo in seiner Zeit). In den 1930er Jahren nutzten einige Praktizierende den Nomen hoodooismus (analog zum Okkultismus), um ihre Arbeit zu beschreiben, aber dieser Begriff ist aus dem gemeinen Sprachgebrauch gefallen. Hoodoo ist auch ein Adjektiv (er legte einen Hoodoo Trick für sie) und ein Verb (sie hoodooed dieser Mann, bis er nicht lieben konnte niemand außer ihr). Das Verb to hoodoo erscheint in Sammlungen von frühen Pre-Blues Folk-Songs. Zum Beispiel, in Dorothy Scarboroughs Buch Auf der Spur der Neger Folk-Songs, (Harvard University Press, 1925), eine Feld-gesammelte Version des alten Tanz-Song Cotton-Eyed Joe erzählt von einem Mann, der eine Frau hoodooed. Ein professioneller Berater, der hoodoo im Auftrag von Klienten übt, kann als ein hoodoo Doktor oder ein hoodoo Mann genannt werden, wenn Mann und eine hoodoo Frau oder hoodoo Dame wenn Frau. Eine typische frühe Referenz tritt in Samuel C. Taylors Tagebuch für 1891, in dem er beschreibt und illustriert Treffen mit einem Hoodoo Doktor während auf einem Zug. Taylor, ein weißer Mann, erzählt, dass das Wort hoodoo ihm von dem schwarzen Pullman-Portier im Zug gelehrt wurde. Der Arzt, den er beschreibt, war sowohl ein Kräuter - als auch ein Volksmagier. Ein bemerkenswerter Blues-Song, in dem das Wort hoodoo als Nomen verwendet wird, als Adjektiv, UND als Verb ist Hoodoo Lady Blues von Arthur Big Boy Crudup. Aufgenommen im Oktober 1947 für Victor Records. (Die Transkription ist von Gorgen Antonsson, antonsson. sembox304.swipnet. se und Alan Balfour, abalfourdial. pipex): HOODOO LADY BLUES Arthur Big Boy Crudup Glauben Sie Ill fallen in Louisiana, nur um zu sehen, ein lieber alter Freund von mir Glauben Sie Ill Dropdown in Louisiana, nur um einen lieben alten Freund von mir zu sehen Du weißt, vielleicht kann sie mir helfen, meine harte, harte Zeit zu schlagen. Du weißt, sie erzählen mir in Louisiana, Theres Hoodoos überall dort Du weißt, sie erzählen mir in Louisiana, theres hoodoos überall dort Du weißt, dass sie alles für das Geld tun, Mann, in der Welt, erkläre ich. Gesprochen: Ja, Mann, spiele es für mich gefolgt von Gitarrensolo Jetzt, Fräulein Hoodoo Lady, bitte gib mir eine hoodoo Hand Jetzt, Miss Hoodoo Lady, bitte gib mir eine hoodoo Hand Ich möchte hoodoo diese Frau von mir, ich glaube, dass shes bekam ein anderer Mann. Jetzt, sie streitet die ganze Nacht lang, sie wird mich nicht schlafen lassen. Herr, ich frage mich, was in der Welt diese Frau mit mir gemacht hat. Nun, Fräulein Hoodoo Lady, bitte gib mir eine hoodoo Hand Jetzt, Miss Hoodoo Lady, bitte gib mir eine hoodoo Hand Ich möchte hoodoo diese Frau von mir, ich glaube, shes bekam einen anderen Mann. Anders als das Wort zaubern, ist der Ursprung des Wortes hoodoo nicht mit Sicherheit bekannt. Es wurde zum größten Teil als afrikanisch angenommen, und manche haben behauptet, dass es aus einem Wort in der Hausa-Sprache zum Unglück kommt. Allerdings ist seine früheste Verwendung in Amerika mit irischen und schottischen Matrosen verbunden, nicht mit afrikanischen Sklaven. In der Mitte des 19. Jahrhunderts wurden Schiffe, die eine Reihe von unglücklichen Reisen und Pannen erlitten hatten, hoodoo-Schiffe genannt oder wurden hoodood gewesen. In einigen Berichten wurden die Probleme an Bord dieser Gefäße einem bösen Geist oder Gegenwart zugeschrieben. Diejenigen, die das Wort hoodoo an irische oder schottische Seeleute zuordnen, sagen, dass es sich um eine phonetische Transliteration der gälischen Wörter Uath Dubh (ausgesprochen hooh dooh) handelt, was dunkles Phantom, böses Wesen oder stacheliges Gespenst bedeutet. (Es ist stachelig, weil Uath - hooh - ist zusätzlich der gälische Name für den stacheligen Weißdorn oder Mai Baum.) Ein gälischer Ursprung für das Wort hoodoo würde auch erklären, warum eine bestimmte Art von unheimlichen geologischen Felsformationen über Amerika ist Ähnlich wie ein hoodoo - Irische Trapper und Händler sahen diese seltsamen Objekte als personifizierte Dämonen. Ein gälischer Ursprung für das Wort hoodoo tut, glaubt es oder nicht, sinnvoll in Bezug auf die afrikanische amerikanische Geschichte, für einen großen Prozentsatz der amerikanischen Seeleute während des 19. Jahrhunderts, besonders vor dem Bürgerkrieg, waren Afroamerikaner, und sie vermischten sich frei mit Irische Seeleute im atlantischen Schifffahrtsverkehr und in Seehäfen von New York nach New Orleans. In früheren Zeiten war ein Hoodoo-Schiff ein Begriff, der auf ein Geisterschiff angewendet wurde, das heißt, man fand ohne Besatzung. Von dort aus wurde es ein allgemeiner Begriff, der ein verfluchtes oder schlechtes Glück darstellt. T In den frühen 20. Jahrhundert landwirtschaftliche Lieferungen, hoodoo Pulver war eine Verbindung auf Baumstümpfe angewendet, um sie zu verderben schneller - wieder ein Hinweis auf Geister - in diesem Fall die Geister der toten Bäume. Das ist nicht, wie das Wort jetzt benutzt wird. Im zeitgenössischen Großbritannien bezieht sich Hoodoo in der Regel auf einen Sport-Jinx (Tottenham Hotspurs verbannt Manchester United hoodoo). In der afrikanischen amerikanischen Gemeinde hat sich das Wort hoodoo seit den letzten 100 Jahren auf eine ganze Reihe von magischen Praktiken bezogen, von denen Flüche und Pech nur ein kleiner Teil sind. Eoghan Ballard hat ein interessantes Argument gemacht, dass das Wort hoodoo aus dem spanischen Wort für jüdisch stammt. Obwohl dies klingt unwahrscheinlich auf dem Gesicht von ihm, gibt es einige Präzedenzfall für die Idee: Unter kubanischen Praktizierenden der zentralafrikanischen Mkisi-Anbetung - die heißt Palo (Sticks) in Spanisch, wegen seiner Verwendung von Wald, Wurzeln und Kräutern - Es gibt zwei große Gruppen, die Palo Cristiano (Christian Palo) und diejenigen, die Palo Judio (Jewish Palo) üben praktizieren. In diesem Zusammenhang bezieht sich das Wort Judio (ausgesprochen hoo-dyoh) nicht auf das Judentum an sich, sondern bezieht sich auf die Tatsache, dass die Anhänger dieser Teilmenge von Palo nicht zum Christentum überfallen sind - sie behalten die afrikanische Symbolik in ihrer Praxis und, wie die Juden, sie haben sich geweigert, sich dem Christentum zu überlassen. Es ist die Eoghans-Theorie, dass das Wort hoodoo aus dem besonderen Sinn stammen kann, in dem dieser afro-karibische spanische Begriff Judio in Palo verwendet wird - und würde sich daher auf afrikanische Sklaven beziehen, die sich weigerten, auf afrikanische Sitten und Praktiken zu verzichten. Einige Schriftsteller haben gesagt, dass das Wort hoodoo ist eine Korruption des Wortes Voodoo, aber das scheint sehr unwahrscheinlich. Zuerst ist Voodoo eine westafrikanische Religion, die nach Haiti verpflanzt wurde (siehe unten) und hoodoo ist ein System von primär zentralafrikanischen magischen Glauben und Praxis. Darüber hinaus erscheint das Wort hoodoo überall in der schwarzen Gemeinschaft, aber das Wort Voodoo existiert mit dem Wort hoodoo vor allem im Bundesstaat Louisiana (wo es von haitianischen Einwanderern im frühen 19. Jahrhundert gebracht wurde) - und sogar dort die beiden Begriffe beziehen sich auf verschiedene Dinge ganz. Schließlich wird in anderen Teilen des Südens das Wort Voodoo überhaupt nicht angetroffen, außer in den Schriften von uninformierten weißen Leuten, und die Begriffe hoodoo, rootwork, zauber und hexerei werden verschiedenartig auf das System der afroamerikanischen Volksmagie angewendet. Eine lange Diskussion über die regionale Verteilung dieser Begriffe findet sich in Harry Middleton Hyatts Hoodoo - Conjuration - Witchcraft - Rootwork, eine 5-Band-, 4.766-seitige Materialsammlung (bestehend aus 13.458 separaten Zauberspruch und Folklore-Glauben), die von Hyatt gesammelt wurden Von 1600 Informanten in Alabama, Arkansas, Florida, Georgia, Illinois, Louisiana, Maryland, Mississippi, North Carolina, South Carolina, Tennessee und Virginia zwischen 1936 und 1940. Es ist erwähnenswert, dass in allen Interviews Hyatt aufgenommen, Handwerk Praktiker, Auch in New Orleans, sprach nur von hoodoo, nie von Voodoo. In der Tat, die einzige auffällige Verwendung des Wortes Voodoo tritt in einem typisierten Brief an Hyatt von einem ausgebildeten schwarzen hoodoo Arzt, der ihn ermutigt, einen Termin zu machen, um ihn zu interviewen. Dieser Wurzelarbeiter war sich dessen bewusst, dass er an einen weißen Mann schrieb, und es ist ganz klar aus dem Kontext des Briefes, dass er seine Rede anpassen würde, um zu passen, was er glaubte, die weißen Folklore-Vorurteile zu sein. Etwas. Manche sagen voodoo Aber wir. Seine bekannt in New Orleans als hoodoo. - Ferdinand Jelly Roll Morton, 1938. Diese merkwürdige Locution - schwarze Leute, die ihre magische Praxis hoodoo und weiße Leute nennen, die es Voodoo nennen, als ob sie damit schwarze Leute überzeugen könnten, dass rootwork eine westafrikanische oder haitianische Religion ist - Ist eindeutig in Zora Neale Hurstons wichtiges Buch über das Thema, Maultiere und Männer, veröffentlicht im Jahr 1935. Hurston war ein afroamerikanischer Folklorist mit einem feinen Ohr für Dialekt, der auch ein Buch über haitianischen Voodoo (Tell My Horse) geschrieben hat, so dass sie sprach Mit der Autorität, wenn sie auf ihr Thema als Hoodoo oder Voodoo verwies, wie es von den Weißen ausgesprochen wird. Hurston zeigte mit einem schlauen doppelkranken Verb an, dass es sowohl ein weißer Dialektfehler ist, um das Wort hoodoo als Voodoo auszusprechen, und es ist auch ein weißer Fehler der akademischen Autorität, die Praxis von hoodoo zu Voodoo auszusprechen. Nun konnte man argumentieren, dass Hurston aus Florida war und dass sie das Wort hoodoo zu Voodoo vorzog, obwohl das letztere in New Orleans der häufigere Begriff war - aber eine solche Idee kann auf jeden Fall mit einem Interview, das Ferdinand, Jelly Roll Morton, ein afroamerikanischer Kreolischer Eingeborener aus New Orleans (und ein berühmter Jazzmusiker in seinem eigenen Recht) gab dem Folkloristen und Musikwissenschaftler Alan Lomax von der Kongressbibliothek im Jahr 1938. Morton, der sich der Aufnahme der interview and its historical importance, went out of his way to explain many local idioms and turns of speech to Lomax, who was a white man basically ignorant of such matters. When Morton began describing to Lomax why a multiple murderer in New Orleans was never prosecuted, he interrupted the flow of his own words to explain his terminology to Lomax. He said: I guess the reason why he got out of trouble so much, it was often known that Madame Papaloos was the lady that. always backed him when he got in trouble. I dont mean with funds, or anything like that. Money wasnt really in it. As I understand, she was a hoodoo woman. Some. some say voodoo. But we. its known in New Orleans as hoodoo. Reading between the lines in Mortons polite and erudite speech pattern, it is easy to recognize that the some. some are white people -- but he did not wish to offend Lomax by naming them as such -- and that the we are the black Creoles of New Orleans. (A lengthy extract from the interview is at the Southern Spirits web page titled Jelly Roll Morton on Hoodoo in New Orleans. My experience parallels that of Hyatt . Hurston, and Morton, for i too have found that in most cases where the words hoodoo and Voodoo appear to be used interchangeably, further research discloses that a rural black speaker used the word hoodoo and a white or urban black author, editor, or indexer either mistranscribed the word as Voodoo or erroneously explained the speakers meaning by claiming that hoodoo actually is Voodoo. Examples of this error are too numerous to mention they can be found everywhere in printed folklore studies and on the world wide web. For example: the book Voodoo and Hoodoo by Jim Haskins is not about Voodoo it is about hoodoo -- and Haskins, who is black, knows it, too, and said so in the body of the text but still he allowed his publisher to perpetuate the error in his title. Furthermore, in collecting old African American songs about hoodoo, two things are quite apparent: First there are no recordings of songs by white Americans that mention hoodoo until long after the Second World War (and during this same time-period there are hundreds of recordings by black musicians from all around the country that name and or describe hoodoo and its practices), and, second, none of those earlier songs by black nusicians refer to Voodoo it is not until the post-War electric-urban rhythm and blues period that black singers took their cues from white record producers and began to call hoodoo Voodoo in recorded songs. For a clear example of this, see the lyrics transcriptions of two different recordings of The Mojo Boogie by J. B. Lenoir. In African American communities along the Eastern seaboard, the word witchcraft is often used as a synonym for hoodoo. While the work described is more African than European in character, the terminology follows the old British sense of the word, wherein witchcraft is viewed as both a healing art and a harmful activity. However, whereas in mainstream English witch and witchcraft are purely nouns, in many black communities, witchcraft can be a verb when used in a negative context: Thus, a witch is said to practice witchcraft and his victim is said to have been witchcrafted, rather than the mainstream English been bewitched. Thus it would be proper to say, She witchcrafted that old man until she just about run him crazy. In some areas, people reserve the word hoodoo to refer to harmful magic and have another term, like spiritual work, for beneficial magic, but in other regions, hoodoo is said to include everything from love spells to protection magic . Likewise, in the Carolinas, where the word witchcraft is more popular than the word hoodoo, witchcraft generally means harmful (hoodoo) magic, and helping yourself means performing (hoodoo) spells that may increase your happiness, draw money . or enhance gambling luck . Conjure -- sometimes spelled cunjure to express old-fashioned dialect pronunciation -- is another regional term for hoodoo. It derives from the English conjurer, but what is described is neither invocatory magic nor prestidigitation, which is what the words imply in standard English. In the African American community, a conjurer, conjure, cunjure, or cunjure doctor is a hoodoo practitioner, and the work he does is conjure, cunjure, conjure doctoring, cunjure doctoring, conjuration, or cunjeration. Generally speaking, conjure does not carry the negative or cursing connotation that hoodoo can -- and the old-fashioned figure of a conjure man or conjure woman is not quite as open to frightening associations as hoodoo man or hoodoo woman. The term candle burning as a generic descriptor for spell-casting of any kind became increasingly common in the wake of the 1942 publication of the popular instruction manual, The Master Book of Candle Burning by Henri Gamache . The phrase is taken from the books title and it refers to the widesprad use of candle magic among those who frequent black occult shops in urban areas. These stores, which were once equally often known as herb shops or drug stores, stock a wide variety of products, including medical herbs, minerals, and animal curios. Since the early 1940s, they have also been called candle shops, and the form of spiritual work they propagate into the black community is now known to many as candle burning. It should be noted, however, that candle burning does not refer exclusively to the lighting of candles for magical purposes it is a generic term that encompasses the use of oils, powders, herbs, incense, and other preparations -- and thus, a person suspected of practicing magic of any kind aganst an enemy might be said to be burning candles on her. The word trick is not all that common among hoodoo practitioners, but is still used often enough to have generated subsidiary terms like trick doctor, trick bag, laying down tricks, tricking, and tricky. A trick bag is a mojo bag . Being tricky means liable to use conjure when you least suspect it, and can be heard in context in the song Hoodoo Lady by Memphis Minnie (Lizzie Douglas): You better watch her -- shes tricky Other terms for a professional hoodoo practitioner are root doctor, root worker, two-head(ed) doctor, two-head(ed) woman, and two-head(ed) man. The first two refer to rootwork -- the use of herbs for medical and magical purposes the latter three are African survivals, referring to the workers contact with spirits who reside in the cunjure doctors head and may guide him or her. Descriptive verbs for performing harmful hoodoo spell work include to hurt, jinx trick, cross . put that stuff (or thing or jinx) on someone, throw for someone (when powders are utilized), and poison (which can refer to contacted as well as ingested substances). Curative magic to counteract these operations may be called uncrossing . jinx-breaking, turning the trick (sending it back to the sender), reversing the jinx (sending it back), or taking off those crossed conditions. The ambiguous verb fix can refer to either harmful or benign magical operations or conjure work. Generally speaking, when fix is applied to an inanimate object -- as in fixing up a mojo , or he makes fixed candles , or she fixed some baths for him -- the intention is helpful and the word is synonymous with prepare, anoint, or dress. But when the verb fix is applied to a person rather than an object -- she fixed him, she got him fixed, or Im going to use Boss Fix powder on my supervisor, -- the subtextual implication is that the intention is to either manipulate or harm the clients enemies. The only exception to this is in the phrase she fixed her pussy, where the woman dresses or prepares her own genital organs in such a way that any man coming into contact will be magically captured. In this case the intention is helpful to the woman who fixes her pussy, but manipulative to the man who thus finds that she hoodood his nature. If the hoodoo practitioner or conjure worker is also a clairvoyant or a psychic reader he or she may also be known as a gifted reader, a fortune teller, or a Black Gypsy . The reader may divine your future by means of playing cards or tarot cards, palmistry or hand reading, tea cup reading, bone reading, with a pendulum or a spirit board, or by direct second sight or prophesy. Not all readers will work for you or practice hoodoo, but most workers will read for you. Those gifted readers who practice hoodoo folk magic for their clients within a Christian religious context, especially (but not exclusively) within the Spiritualist Church, are sometimes called spiritual doctors, spiritual workers, or spiritual ladies, and are said to perform only spiritual work, by which it is meant that they will pray for a client and help him (magically), but they will not lay tricks or put on jinxes to hurt a clients enemies. WHAT HOODOO IS: AN AFRICAN-AMERICAN FOLK-MAGIC TRADITION Folk magic is a world-wide phenomenon. The beliefs and customs brought to America by African slaves mingled here with the beliefs, customs, and botanical knowledge of Native Americans and with the Christian, Jewish, and pagan folklore of European immigrants. The result was hoodoo. The hoodoo tradition places emphasis on personal magical power and thus it lacks strong links to any specific form of theology and can be adapted to any one of several forms of outward religious worship. Although an individual practitioner may take on students, hoodoo, conjure, and rootwork are not obviously hierarchical systems. Teachings and rituals are handed down from a one practitioner to another, but there are no priests or priestesses and no division between initiates and laity. Root doctors and gifted readers are widely sought after by clients. Whereas in the typical White Protestant Christian social model, especially in its more right-wing form, where magic-workers are shunned or relegated to the outskirts of the community, African-American conjures may be pillars of their community and well-respected members of their churches and fraternal orders. During the late 19th and early 20th centuries, many of the best workers became nationally known and people travelled hundreds of miles to consult with them. Among such well known root workers were Doctor Buzzard of Beaufort, South Carolina Doctor Jim Jordan of Murfreesboro, North Carolina Aunt Caroline Dye of Newport, Arkansas (shown here) and the Seven Sisters of New Orleans . the latter two both celebrated in rural blues songs . Of all the pantheon of African deities, one, variously known as Nbumba Nzila, Ellegua, Legba, or Eshu in Africa, is clearly recognizable in hoodoo: he is the dark man or black man or devil one can meet at the crossroads -- a direct iteration of his role in African theology. As a trickster and opener of the way, he is vaguely similar to the Teutonic pagan devil . and like that deity, he is often confused by Christians and Jews with the Biblical Satan, but he is not that entity, and many wise hoodooists know well that he is not. Like the folk magic of many other cultures, hoodoo attributes magical properties to herbs, roots, minerals (especially the lodestone ), animal parts, and the personal possessions and bodily effluvia of people. The African origins of hoodoo, rootwork, and conjure can clearly be seen in such magical customs as jinxing . hot footing . foot track magic . crossing . and crossroads magic . in which are embedded remnants of the folkloric beliefs of the Congo, Yoruba, Fon, and Ewe people (whose religions in African and the diaspora are variously known as Palo Mayombe, Santeria, Lucumi, Ocha, Umbanda, Kimina, Candomble, Orisha-worship, Loa-worship, Nkisi-worship, etc. but who do not practice hoodoo per se.) A generic term for this class of folk-magical operation is tricking or laying down tricks . Foot track magic ascribes magical essence to a persons footprint. In practice, the conjurer may, for instance, bury the lifted footprint dirt of his or her victim in a bottle spell with other items or lay a trick by sprinkling a mineral-based powder such as Goofer Dust . an herb-and mineral formula such as Hot Foot Powder . or a scented sachet powder across the victims foot track . where it will be stepped upon. Walking over the buried bottle spell or contact between the powder and the victims foot results in magical poisoning, an unnatural illness, or a run of bad luck. Hot Foot Powder is the name for a mineral and herb powder mix used in a sub-set of foot track magic called hot footing . drive away, or get away work. The Hot Foot Powder is typically sprinkled around the doorway or threshold of an enemy and will cause him or her to leave home and wander the world. It may be laid across a path leading to a home or sprinkled in a place of business, but the classical application is at the enemys door. Crossing is a sub-set of foot track magic in which the persons path is crossed with a mark drawn in the dust or laid out with herbs or powders . The hurt enters the victim through the feet when he or she walks over the mark or trick . Typical crossing marks include wavy lines, crosses, and Xs (the latter two usually drawn within circles). They are sometimes spit into or upon to activate them. Crossing may also include setting out crossed needles, pins, nails, or brooms to work a spell. Because it is an important retention of Central African folk magic traditions, by extension, the word crossing has also come to be a near-synonym for jinxing . a form of curse in which the practitioner throws herbs, powders . or prepared waters or oils into an enemys yard or performs a candle-burning curse. The crossed or jinxed victim is said to suffer unexplained bad luck, often for years on end. Antidotes for foot track magic include finding and destroying the buried bottle spell setting out salt to kill the roots performing a ritual bath, sweeping, and floor washing to remove the powders and the wearing of protective amulets, such as a silver dime . or nine Devils Shoe String twigs, in the shoes or around the ankles. The reason silver is protective is chemistry and chemistry is universal. Silver turns black on exposure to sulphur. Sulphur a. k.a. brimstone smells bad and it is found in the mouths of volcanos worldwide (also in certain mineral hot springs) thus sulphur is universally viewed as infernal. In any culture that has a good god in the sky and a bad goddevil in the ground, sulphur will be seen as a symbol of the bad underworld. Meanwhile, the moon looks silvery and is generally identified with the metal silver. Silver turns black on exposure to sulphur -- hence, wearing silver warns of an infernal attack. This is chemistry applied to magic, it is the doctrine of signatures, and it is pan-cultural. The fact that coins are often made of silver explains why silver coins are used in magic (more than, say, brass or copper or gold coins) -- and why there is also a widespread tradition of silver charms or amulets in almost every culture. Antidotes for crossing and jinxing are called uncrossing and jinx-breaking respectively, and they may entail candle-burning . retaliatory curses, and the wearing of amulets . Crossroads magic involves a set of beliefs about the acquisition of power and the disposition of magical items at a crossroads or place where two roads intersect. African-American crossroads magic is similar to European folk-magic involving crossroads . but arose independently (and probably earlier) in Africa, and reflects African religious beliefs. Hoodoo -- especially in the form called rootwork -- makes use of Native American botanical folklore, but usually for magical rather than medical purposes. American plant species like the John the Conqueror Root (Ipomoea jalapa) shown here have taken on great significance in hoodoo --- a significance that precisely parallels their usage among Native herb doctors. The influence that Natives had on rootwork is openly acknowledged, for the concept of the powerful Indian or Indian Spirit is endemic in conjure and crops up again and again in the names given to hoodoo herbal formulas and magical curios. Many of the most famous rootwork practitioners of the 19th and 20th centuries came from mixed-race families and proudly spoke of learning about herbs from an Indian Grandma. More information about the Native American sources of hoodoo herbal and zoological curios can be found in my book Hoodoo Herb and Root Magic. Hoodoo also freely incorporates European botanical folklore -- e. g. the notion that carrying a buckeye nut will cure rheumatism, which is German and Dutch in origin. Furthermore, since at least the early 20th century, most hoodoo and conjure practitioners have familiarized themselves with European-derived books of magic and Kabbalism such as the Albertus Magnus Egyptian Secrets compilation, Pow-Wows or The Long-Lost Friend, Secrets of the Psalms, The Sixth and Seventh Books of Moses, and so forth. The use of Moon phases in spell-casting . astrological signs of the Zodiac in magical symbolism . and Planetary days of the week for timing of magic spells and recitation of Psalms, and Prayers -- derived from Jewish and Christian magical sources -- are all to be found in conjure, and moreso among practitioners who are urban or who have had access to books on those subjects. However, although many African-American root doctors work with information about herbs and astrological magic derived from Mediaeval and modern European folklore, the typical hoodoo practitioner or conjure doctor does not place as much emphasis on European systems of word-magic (gematria), number-magic (numerology), or astronomical magic (astrology) as European-American practitioners do. also, while maintaining an altar for candles and incense are almost invariably part of any hoodoo doctors or conjure practitioners set-up, hoodoo conjurations themselves require none of the typical neo-pagan accoutrements such as knives (athames), cauldrons, chalices, or wands. When it comes to divination systems, a few urban hoodoo and conjure readers use astrology and some read tea-leaves, palms, or cards -- but they are as likely to use a deck of 52 playing cards as a tarot set -- and they may call what they do Gypsy fortune telling, a term that came into wide use in the black community around World War Two. The oldest form of hoodoo divination, casting the bones or reading the bones, is a direct survival of a West African system of divination with bones. The American version, rarely encountered in urban conjure or hoodoo practice today, uses a variety of chicken bones or possum bones and maintains much the same form it had in Africa. Another type of divination, in which a specially prepared mojo hand called a Jack-ball serves as a pendulum, is mainly consulted to determine whether one will have luck in gambling at a given time. Divination from dreams is an important part of hoodoo, too. Practitioners consult dream books, alphabetical listings in which each dream image is accompanied by a short interpretation and a set of lucky numbers to use in gambling. In former times, the most popular numbers game in the African American community was an illegal lottery called Policy, and some of the older dream books, such as the perennially popular Aunt Sallys Policy Players Dream Book still carry that name in their title, although now they are used by folks who play state lotteries. Also still popular are the many dream books by Professor Uriah Konje and Professor de Herbert (two pseudonyms of Herbert Gladstone Parris) . The popularity of dream divination in the African-American community is testified to by the fact that in 1942, one major supplier, King Novelty Co. sold no less than 16 different competing dream books. Almost as many are still available today. Probably the one thing that most distinguishes hoodoo from other systems of folk magic is the centrality of the mojo bag or mojo hand, also called a conjure bag . This item, also known as a conjure hand, toby, trick bag, jomo . or nation sack . frequently takes the form of a flannel bag filled with roots, herbs, minerals, and other curios. The mojo bag is usually carried on the person, but it can also be hidden in the bedroom or at a place of business, or placed behind a doorway. There is a taboo against anyone who is not the owner touching it. While numerous other cultures also utilize personal magical bags -- the so-called fetish bags of Native Americans and the red woolen bags used by witches in Tuscany -- the mojo hand is essentially African its closest cultural relatives are the Afro-Caribbean wanga or oanga bag used in Obeah magic and the pacquet used in Voodoo. Variant forms of hand include the luck ball . wound of yarn or string around a hidden object the black hens egg . which is blown out and then refilled with magical powders and the Jack ball mentioned above, a luck-ball-cum-pendulum consulted in divination. Like European magic, hoodoo makes use of ritual candles . incense . conjure oils . and sachet powders -- to which are added, due to the African emphasis on footprint magic and spiritual cleansing . floor washes and spiritual baths. Unlike European-derived magic, however, the hoodoo formulas for these products have no high-flown Mediaeval or New Age names such as Astral Powder or Oil of Jupiter or Serenity Incense. Instead, a hoodoo spell -- called a job -- consists of fixing up a mojo or prescribing a ritual for bringing in good luck or diagnosing metaphysical problems and then countering them. These metaphysical problems are called conditions. The formulae for hoodoo oils . incense . sachet powders . floor washes, baths, and candles used to bring about luck and to stop evil conditions are named after the conditions themselves. Among these are such traditional and colourful titles as Money Stay With Me . Essence of Bend-Over . Compelling . Kiss Me Now . Hot Foot . Follow Me Boy . Law Keep Away . Fast Luck . Court Case . and Fiery Wall of Protection . These names have led many Caucasians trained in European herb-magic to think that hoodoo is fake magic, but when the formulae themselves are examined, one will find remarkable similarities between, for example, neo-pagan Oil of Venus and hoodoo Love Me Oil. This is not to say that all suppliers of hoodoo formulae deliver the herb-based products one hopes they will (any more than all manufacturers of neo-pagan formulae do), but hoodoo books on herb magic show that the knowledge base is comparable in scope and in seriousness of purpose. WHAT HOODOO IS NOT: VOODOO, SANTERIA, PALO, ETC. Hoodoo is not the name of a religion nor a denomination of a religion, although it incorporates elements from African and European religions in terms of its core beliefs. As you may guess by now, it is not at all correct to refer to African-American hoodoo as Voodoo. Voodoo (also spelled Vodoun and always capitalized, as a religions name should be) is a Haitian religion that is quite African (Dahomean, in this case) in character. Above all, it is a RELIGION. The word Voodoo derives from an African word meaning spirit or God. One reason for the confusion between hoodoo and Voodoo is that the study of African American rootwork with respect to African systems of belief has only recently risen above the level of mere speculation. HOODOO IS NOT AFRICAN OR HAITIAN VOODOO Older outsider-scholarly-academic accounts of hoodoo tended to emphasize West African linkages, in part because that area of Africa was heavily traversed during the 19th century by English speaking Christian missionaries who published books mentioning native customs -- which American slave-owners saw as similar to practices they observed among their slaves. This is why many 19th century accounts of hoodoo by white authors call it Voodoo. However, by mid-20th century, with the publication of Flash of the Spirit by Robert Farris Thompson, scholarly focus shifted to the Congo as the source of most of what anthropologists would call African retentions in conjure -- beliefs, customs, sayings, or even complete rituals that have been recorded in Africa and that have survived in the United States through the many centuries that Africans have lived here. As recent scholarship has uncovered, Congo African retentions more closely account for patterns of belief and practice found in American hoodoo than West African retentions do -- and this Congo emphasis also accords well with demographic reconstructions of the original homes of North American slaves. Other African-diaspora religious syntheses sometimes confused with hoodoo include African-Cuban Santeria and Palo, African-Brazilian Candomble and Umbanda, and African-Jamaican Obeah. In most of these religions, as practiced in the Americas, African deities are masked with Spanish, French, or Portuguese Catholicism, and the Yoruban, Fon, and Congolese spirits (Orishas, Loas, and Nkisi) are nominally replaced by proxy Catholic saints, sometimes called the Seven African Powers . Newcomers to hoodoo -- especially white folks with an interest in what they believe to be exotic or other-cultural experiences -- often tell themselves (and, if they are authors, their unfortunate public) that hoodoo is Voodoo and, further, the true and authentic source for all things hoodoo Voodoo can be found only in Haiti and or New Orleans. This is manifestly untrue, and can be demonstrated to be a fiction by anyone who cares to interview rootworkers outside of the Crescent City. Until the 1970s, when there was a widespread American revival of interest in African religions, the only place Voodoo had been openly practiced in the United States was New Orleans, where Haitian slaves (and their refugee masters) had settled after the Haitian slave rebellion of 1803. However, these few boatloads of refugees from Haiti did not constitute the majority of African American slaves in New Orleans, many of whom had been transported directly from Africa, via Spanish-speaking Cuba, or were sold down the river from farther up the Mississippi Delta. One hundred years after the Haitian slave rebellion, New Orleans did have a vibrant Creole culture, but -- and this is extremely important to understand -- by the 1930s, when scholarly folkloric attention turned to the religions of New Orleans, Voodoo had become so debased in memory that even the African American folklorist Zora Neale Hurston found no trace of it. Voodoo in New Orleans had lost any claim to being a true religion, insofar as a religion can be distinguished by the presence of a clergy and a laity, a manner of recognizing fellow congregants, a regular meeting place for worship, and a liturgical order of services in veneration of a supra-human entity. No congregation, peristyle, house, or community of worshippers in New Orleans was practicing Voodoo and whatever remained of Voodoo in New Orleans. There were no regular places of Voodoo worship, ordained or initiated clergy, or regular congregants. Instead of Voodoo, New Orleans was home to another thriving community of Christian folk-magic practitioners who called what they did hoodoo, and their brand of hoodoo was infused with concepts gleaned from the new religion of Spiritualism and the old religion of Catholicism. Spiritualism, a religion founded in the 19th century, had become popular in black communities all around the nation. There were -- and are -- black Spiritualist churches in Northern cities such as Chicago, New York, Kansas City, and Detroit as well as in western cities like Oakland and Los Angeles. During segregationist times, the black Spiritualist denominations began to refer to themselves as part of the the Spiritual Church Movement, rather than Spiritualism, and their churches were called Spiritual Churches rather than Spiritualist Churches, to distinguish them from white-only or segregated Spiritualist Churches. HOODOO IS NOT NEW ORLEANS VOODOO In recent years, contact between Americans and Haitians, an influx of Haitian immigrants to the USA, and the popularity of Voodoo among interested white practitioners with backgrounds in Paganism andor Hermetic magic have led to the creation of a form of the ritualized practice hat goes under the name New Orleans Voodoo. New Orleans Voodoo is a newly constructed faux-religion which has no cultural, family, liturgical, or social roots in traditional African, African-American, or Haitian religions, but traces back to literary sources instead. Since the mid 20th century it has evolved under the hands of four major promoters, none of whom had direct lineage transmission from the previous ones and each of whom accreted a small following which took no part in the major social life of New Orleans. Each of these promoters was or is an author andor the owner of a tourist venue or a store. Each of these promoters and their followers drew or draw upon a handful of 20th century anthropological and popular works describing Haitian Voodoo, which they use as source-books for their performances. These source-books include the works of authors such as Zora Neale Hurston (1938), Maya Deren (1953), Alfred Metraux (1958), Milo Rigaud (1969), and Wade Davis (1985). At best the fabrications of these promoters can be said to be historical fantasy recreations in the style of the Renaissance Faire venues in the USA, and at worst they have been a means to part sincere seekers from their money under the guise of offering exotic initiations or ecstatic worship services that are spurious at their root. The four major promoters of the faux-religion of New Orleans Voodoo have been Robert Tallant (1940s), Charles Gandolfo (1960s-1990s), Sallie Ann Glassmann (1990s), and Denise Alvarado (2000s). Other, less well-known, promoters have included the author and publisher Raymond J. Martinez (1950s), the dancer Ava Kay Jones (1980s-1990s), the author and store owner Sharon Caulder (1990s), the store owner Miriam Chemani (1990s - present), the author John Shrieve (1990s - presnet), and the paranormal haunted tour organizer Bloody Mary (1990s - present). of all of these, only Priestess Miriam Chemani has a legitiamte claim to knowledge. Born in Mississippi and trained a a rootworker, she joined the Spiritual Church Movement and married a man from Belize who brought to her his understanding of Afro-Caribbean practices. Her Voodoo Spiritual Temple takes the form of its name from an eclectic Spiritual Church, and she offers a wide variety of services in both Black American and Afro-Caribbean styles. Aside froom Priestess Miriams ecelective Spiritualist church, New Orleans Voodoo has historically had no community membership base, in Louisiana other than as a source of employment for shop employees, dancers, authors, and publishers. These faux-religionists write books, compose music, sell Voodoo-themed goods in their shops, hold Voodoo-themed festivals and workshops, and put on Voodoo-themed dance and drumming performances for tourists. The latter events were especially popular under the direction of Charles Gandolfo and Ava Kay Jones. New Orleans Voodoo has been promoted to the outside world by small independent coteries of less than ten or twenty core participants who charge money for their literature, workshops, museums, tours, andor performances. Its wider range of participants are tourists and spiritual seekers there is a notable and significant lack of community participation from the environs of New Orleans or Southern Lousisiana in general. None of its leaders or followers can demonstrate that its practices spring from a local community base. More to the point, none of them can explain why hoodoo and rootwork are found without their Haitian trappings everywhere Black Americans can be found, from Clarksdale, Mississippi, to Detoit, Michigan, and from Atlanta, Georgia, to Compton, California. Having been repeatedly accused of fakery, some of the promoters of New Orleans Voodoo have belatedly sought initiations in Africa or Haiti to add gravitas to their literary mining expeditions through well-known works describing Haitian Voodoo. Others have gone out of their way to acquire actual African artifacts to display in their museums, or to purchase Brazilian Quimbanda statuary to resell as spurious Voodoo goods. At least one made a point of importing Haitian art for sale -- some of which, it turned ut, was manufactured for her by a movie-prop maker in Hollywood California. And always among the expensive and exotic faux-Voodoo religious goods are salted a dizzying variety of small, cheap faux-Voodoo trinkets made in China, often decorated in Mardi Gras style, as if Mardi Gras were an alternative form of Voodoo. And, of course, when they wish to promote magick or spell-casting, they turn to traditional African American hoodoo, which they re-brand as Voodoo. HOODOO IS NOT SANTERIA, LUKUMI, OR IFA Santeria, also known as Lucumi, is a Cuban derivation of a West African religion that was introduced to the U. S. as early as 1954, when the first African-Americans were initiated by Cuban-born priests of Lucumi in New York City. It experienced rapid growth during the 1970s when the Cultural Nationalist movement led many American-born blacks to investigate their African heritage and a sudden upswing of immigration from Cuba simultaneously brought an influx of Santeros to the United States. Santeria and Lucumi (also spelled Lukumi, and sometimes allied with related terms such as Ifa and Ocha) are now widespread and flourishing among immigrant and U. S.-born people of various races. Santeria worship features drumming and songs of praise in honour of the diety and an array of supra-human spiritual entities called the orishas. The orishas of santeria have been likened to demi-gods, nature spirits, angels, archangels, or Catholic saints, depending on whom you ask (and it is not my intention here to determine the accuracy of those claims, merely to note them). In Santeria services, veneration is made and offerings are tendered to the orishas and to the ancestral dead, and participants may experience trance possession or mounting by the spirits. Santeria offerings include blood sacrifices, and ceremonies may feature the killing of small domestic animals such as chickens, goats, and ducks and the licking of their blood, as well as offerings of rum, cigar smoke, fruit, and other foods. The veneer of Catholicism that Cuban Santeria acquired over the past few centuries is gradually being abandoned in the United States, especially by American Santeros who are actively interchanging information with Nigerians in an attempt to bridge the gap formed by years of diaspora. Interestingly, one of the many Catholicized proxy images of Santeria --the so-called Seven African Powers . which consists of seven orishas disguised as Catholic saints -- did enter into hoodoo practice during the African Cultural Nationalist era of the late 1970s and can be found in the form of candles . powders . incense . and the like. Its use in hoodoo is emblematic, however, and not religious it refers to the African ancestors, generally speaking, and not to the orishas or to specific tribal groups of African people. In a sense, the exoticism of this image in hoodoo is a parallel to the older (and stil contemporary) employment of Lucky Buddha or Moses or Indian Spirit Guide images in hoodoo it borrows and draws upon powerful pre-existing religio-magical imagery, without committing the user to leave Christianity or to participate in a religion about which the practitioner has only a general knowledge. HOODOO IS NOT PALO MAYOMBE, PALO MONTE, OR PALO KIMBISA Cuba, the same Caribbean island that gave rise to Santeria from the remnants of West African Lukumi, is also was the origination-point for a diasporic adaptation of the Central African or Congo religion. The Spanish name for this religion, which includes some Catholic imagery, is Palo, which means stick -- a reference to the use of herbs, barks, wood, and roots in the folk-magic of Africans and their descendants. There are various lineages of Palo in Cuba, and the best-known terms for them in America are Palo Monte and Palo Mayombe. As with Cuban Santeria, Palo has its own deity and its own lengthy lists of supra-human spiritual entities, the kimpungulu or mpungus, to whom veneration is made and offerings are tendered at ceremonies that feature drumming and trance possession. These offerings include blood sacrifies, and ceremonies may feature the killing of small domestic animals such as chickens, goats, and ducks. Offerings of rum, cigar smoke, fruit and foods may be given as well. HOODOO IS NOT QUIMBANDA, UMBANDA, CANDOMBLE, 21 DIVISIONES, ETC. Just as Voodoo developed among African slaves in Haiti and Santeria-Lukumi and Palo developed among African slaves in Cuba, so did a variety of other African diasporic religions develop among African slaves in other nations along the eastern coast of Central and South America. These religions -- Quimbanda, Umbanda, Candomble, 21 Divisiones -- feature trance possession by spirits and they developed independently of Voodoo, Santeria-Lukumi, or Palo in nations such as Brazil, the Dominican Republic, Belize, and Suriname. They each have their own deities, and their own range of supra-human spiritual entities to whom venerations, blood sacrifies andor offerings of food, alcohol, and tobacco are made. Insofar as immigrants from these nations have settled in the United States and American citizens have traveled to these nations, sought initiations into these religions, and brought their practices back to the United States, there are small, distinct groups of adherents to these religions in the United States. None of these groups can be traced back farther than the 1950s (in New York City) and most arrived after the 1970s (in Florida and California). None of these initiatic religions contributed to the development of hoodoo in the United States. However, as with the image of the Seven African Powers of Santeria, one specific image from these religions -- Santa Marta Dominadora Lubana, an entity from the 21 Divisiones religion of the Dominican Republic (conflated by name, but not by appearance with the French Catholic Saint Martha the Dominator Santa Marta of Tarascon) -- entered into hoodoo during the late 1990s in the form of statuary and printed labels. Lubana is an image of a powerful woman with snakes in her hands, and its use by hoodoo practitioners borrows from and draws upon pre-existing religio-magical imagery, without committing the user to abandon Christianity or to participate in a religion about which he or she has little knowledge. HOODOO IS NOT APPALACHIAN FOLK MAGIC Beginning around 2010, as word of hoodoos eistance had spread into the mostly white Neo-Pagan community, a new mene was cretaed. This one claimed that hoodoo is a form of Appalachian folk magic or that it is a form of Appalachian Granny Magic. An entire book was published in support of this rdiculous claim. And of course, once a book existed, one thousand little copyists spread the word via social media: hoodoo derives from Appalachian folk magic. By 2013, i could wake up, go to Facebook, and read posts from white people all over the country who were congratulatorily telling each other that rootwork is primarily African American but it draws heavily from Appalachian and Irish and French folk magics and traditions. Das ist nicht wahr. Contact between African Americans in the deep South and Scots-Irish Appalachians in the Mountain South were very limited. (Mostly, they met later in northern cities after the Great Northern Migration, in factory towns like Gary, Indiana.) The mistake is that these johnny-come-latelies to African American culture think that Appalachian folk magic is a root source of hoodoo. It is not. It is, like hoodoo, actually a branch. It is a branch of Scottish-Irish-English folk magic. Hoodoo, which originated with African ways of working, also draws on Scottish-Irish traditions, but via contact with the descendants of English slave masters and their Scots-Irish bond servants in the South, not via contact with Appalachian farmers and fur trappers. Furthermore, both were influenced by contact with Native Americans. In other words, hoodoo has more sources and is more comingled than Appalachian folk magic, but although Appalachian folk magic and hoodoo share one source (Scots-Irish folk magic), hoodoo did not ever draw upon (much less draw heavily) from Appalachian customs and traditions. As for the idea that hoodoo draws heavily from French folk magic, that is simply a fantasy. Such an influence can be found in one limited region, rural Louisiana, where the traiteur tradition lingers -- but not French people settled into Georgia, North Carolina, South Carolina, Tennessee, Mississippi, Alabama, or Texas to have made any impression at all upon the folk magic of black people in those regions. HOODOO AND AFRICAN RETENTIONS The bulk of the African-American populace in the U. S. -- that is, those people who are primarily descended from African slaves and Anglo-American slave-owners -- practice the religion known as Protestant Christianity. The major denominations represented are Baptist, Methodist, and African Methodist Episcopalian. If, in addition to their regular Sunday worship they also engage in folk-magic, what they are doing would in all probability be the African-European-American conflation called hoodoo, conjure, or rootwork. There are, of course, certain customs and beliefs which can be seen as more or less Pan-African (ancestor veneration comes to mind as an example) and these need not be linked to one African group or another -- for virtually every African captive would have shared these beliefs. Likewise, certain food customs and recipes have either been retained from Africa or have been fairly uniformly adapted into European-American cuisine in such a way that these foods are as recognizably black American as the African folkways that are noted by anthropologists One thing i look out for when trying to determine the actuality of African retentions over the course of hundreds of years in the USA is their distribution pattern. African captives themselves were distributed widely throughout the Americas, both North and South, in the Northeastern urbanized region as well as in the better-documented rural Southern slave states. In ALL of those places, you will find common African retentions, such as -- to name four of them off the top of my head: using specific hot and spicy food ingredients in recipes that are designed to produce love, monetary benefit, or compliance from those who eat the foods, mixing pepper and salt and wearing it in your shoe for protection from witchcraft and negative spellcraft, working with live ants (in their nests) in an assortment of spells. mixing up three-ingredient spiritual cleansing baths and floor washes that have a mineral component, These ideas, and other similar African magical customs, will be found everywhere that black folks live in America, from Sandusky, Ohio to Atlanta, Georgia. Not everyone will believe in them or use them, but they are a common heritage in the culture and will be encountered on a regular basis -- just the way you will see Irish Americans all over the USA talking about hanging horseshoes with the points up or the luck will run out. So when someone tells me that a common African American belief derives from New Orleans Voodoo i just smile. It is African, and it is EVERYWHERE. New Orleans is just a little part of everywhere. ADMIXTURES: EUROPEAN, SPIRITIST, AND KABBALIST INFLUENCES ON HOODOO The African aspects of hoodoo -- foot track magic, crossroads magic, laying down tricks . ritual sweeping and floor washing . and ritual bathing -- have been well documented by folklorists interested in exploring what are called African survivals in American black culture. What is less well recognized is the evidence that hoodoo practice during the 20th century (and arguably in the late 19th century as well), was greatly admixed with European folk-magic, Mediaeval conjuration, Jewish Kabbalism, Allan Kardecian Spiritism, and even a smattering of Hindu mysticism. What is incorporated into hoodoo from European grimoires does not go by the book. It does not look much like what one imagines Abramelin the Mage or Faust to have done, nor does it resemble ceremonial magick as practiced in European and American occult lodge systems since the 19th century. This is because hoodoo incorporations of European grimoire material fall into four categories: 1) Employment of botanical, mineral, and zoological curios according to the wonder book tradition of Anglo-Germanic Europe (e. g. Albertus Magnus Egyptian Secrets and John George Hohmans Pow-Wows or The Long-Lost Friend. ) 2) Recital of Psalms and selected Biblical verses for magical purposes according to Jewish (and later Christian) magical traditions as exemplified in. which was translated into German and thence into English under the title Godfrey Seligs Secrets of the Psalms and 3) Recital or writing out of selected power words according to the pagan European and Jewish magical traditions, such as the SATOR square (ancient Roman), and SHADDAI (Jewish), which are found in such books or may have been acquired through direct contact with contemporary Jews. 4) The use of Moon phases and Moon signs in timing magic spells to draw or repel according to the Moons waxing and waning and and understanding of Zodiacal and Planetary symbolism in spell-casting . 5) Employment of talismans, lucky charms, lucky coins, and seals and sigils made according to the Christian-Jewish Kabbalist meld that produced European grimoires such as The Key of Solomon, and The Sixth and Seventh Books of Moses -- but without the rites themselves, just the use of the seals. 6) The use of herbs in hoodoo is often neither European Pagan nor African. In some cases, to the surprise of those unfamiliar with the practice, it is Jewish, often as adapted by Christians from Jewish traditions. For example, let us consider the use of Hyssop in cleansing baths. See Psalms 51, and realize that any Jew or Christian will use Hyssop for cleansing. That includes white as well as black Jews and Christians. Interestingly, the word translated into English as Hyssop in the King James Bible is not the herb called Hyssop in Europe or America -- that herb does not grow in the Middle East -- but the European Hyssop has been used as a satisfactory substitute for a millennium at least. Frankincense is another example: This resin incense has been sold by pharmacists, perfumers, and church supply companies since the invention of modern commerce. Black people could order it as easily as whites. It is burned in black churches too, not just in white churches. The creation of ritual circles, robes, and tools and other strictly ceremonialist material in the grimoires -- and it is important to note that not all grimoires of European origin even do contain ceremonialist instructions regarding circles, consecrated swords, and the like in the first place -- has been elided in hoodoo. What are used are the words (Psalms and Jewish kabbalist and pagan European power words) and the pictures (seals and sigils). In practical terms, the seals are made into paper talismans and placed in mojo bags or other packets. To understand the gestalt of hoodoo better, i urge students to focus on the development of urban hoodoo from rural hoodoo. Urban hoodoo began to develop after the end of the Civil War in 1865 and reached full penetration with nationwide mail order supply houses by 1935. Urban hoodoo incorporates elements of Jewish magic (the Psalms used as magical texts, the names of various angels and archangels), Christian magic (primarily German folk magic of the Albertus Magnus sort, via Pow Wows by John George Hohman) and even smatterings of Hindu (lucky elephant) and Chinese (Lucky HoteiBuddha) folk magic. It is as urban and urbane as any other form of occultism, but it uses the elements it has incorporated from other cultures in service of a primarily African interest in certain forms of magic (notational customs for these ways of working include concepts such as foot track, metallic, live things, and hot-spicy). At this point, some well-meaning primitivist folk magician usually jumps up with the spurious claim that old-time rootworkers could not learn from the Bible or from occult tomes because they were illiterate. So now we have to ask, why do White people want to believe that Black people cannot read or write Racial stereotyping Well, no matter why the question is raised, lets just look at the truth or falsehood of the premise. The idea that root doctors were illiterate can be blown apart very quickly by reading the 1,600 hoodoo practitioner interviews collected by Harry Hyatt during in the 1930s. Hyatt reproduced the business cards of rootworkers in his book. Obviously the cards were printed out and given to clients who can read. Hyatt interviewed rootworkers who were agents for Valmor, Lucky Heart, Curio Sales, and other companies of the era and who showed him their order forms and read lists of herbs and curios aloud to him. Hyatt interviewed rootworkers who told him that they had read books such as the 6th and 7th Books of Moses (an English translation of a German Judeo-Christian grimoire first published in the 15 or 16 hundreds). He interviewed rootworkers who explained that they had studied with the Rosicrucians (AMORC) in San Jose and received diplomas from them. Obviously these people were literate But lets go back to an even earlier decade, the 1920s: Not only was Zora Neale Hurston running around interviewing her family and friends about hoodoo and writing up everything she knew for the Journal of American Folklore (later published in the book Mules and Men), we also can see that decade as the first real heyday of Jim Jordan -- the subject of F. Roy Johnsons biography, The Fabled Dr. Jim Jordan, A Story of Conjure (1963). Jordan was born in 1871 and was fully literate and he became a conjure doctor around 1905. Not only that, he also sold books like Pow Wows and The 6th and 7th Books of Moses in his conjure shop in the tiny town of Como, North Carolina as early as the 1920s, according to his sons, who were interviewed by the author. He would not have stocked such books in his store unless he had customers who could read them. So lets go back farther, to the 1890s: The earliest spell-by-spell account of hoodoo was published in The Southern Workman and Hampton School Record in 1895. Hampton was an all-black college -- and the article, in three parts, consisted of a written survey by Alice Bacon and Leonora Herron of all the hoodoo practices found among the colleges (Black) students Lets go farther back yet: Charles Wadell Chesnutt, the African American author of The Conjure Woman (1899) had been writing fiction that contained accurate descriptions of hoodoo since the 1870s. Most of these stories are online. So lets go back even farther in time: Consider the African American trance medium and sex magician Paschal Beverly Randolph, born in 1825 and the author of dozens of books on magic, who sold conjure supplies by mail order even before Emancipation. He wrote articles for magazines and took out ads in magazines and obviously he was counting on people to read those ads. In short the people who wrote the first early accounts of hoodoo were all Black people. Yes, of course, there are illiterate people in the USA, and some of them are conjure doctors, no doubt, but dont go falling into stereotyped thinking and assert that oldster conjure doctors could not read or write. If anyone in their local community COULD read and write, it was the root doctors Because the topic of European and Jewish inclusions in hoodoo is fraught with racial and social land-mines, especially when one takes into consideration the commercial contributions of Jewish chemists and suppliers of conjure goods -- and because this long history has been repeatedly glossed over or flatly disputed by those whose academic careers rest upon discovering African survivals in hoodoo to the exclusion of any European influences, i would like to present here a single case study dealing with one book of European magic and its profound influence on 20th century hoodoo. The book is John George Hohmans Pow-Wows or The Long-Lost Friend. If you are unfamiliar with this book, perhaps you should click on its link and acquaint yourself with it before reading what follows. As a sample, let us consider the use of Five-Finger Grass in hoodoo. Five-Finger Grass entered hoodoo through the acceptance of the Christian magic book Pow Wows, which is more or less a redaction of one of the German spurious Albertus Magnus grimoires -- and 100 Christian, what with all its appeals to Jesus, Mary, Joseph, the Father, the Son, and the Holy Ghost, and the reciting of Pater Nosters, AND the fact that Albertus Magnus was a Christian monk and became a Christian Saint. ). Therefore, although some people may claim its use to be pagan European, they would have to find a reference earlier than Albertus Magnus in order to actually prove that European witches did not pick it up from Albertus Magnus Christian magic books. Also, since Potentilla species grow wild in North America, you need to look at how the various tribes of American Natives used it medically and magically -- because much of hoodoo came from that source too. But, if you want to take my word for it, i can tell you that i have done a bit of reasearch on this particular species and that Five-Finger Grass is only recorded in hoodoo spells after the rise of Morton Neumanns mail order herb supply system -- and he sold Pow Wows to his hoodoo customers, so it is pretty likely that he was the inadvertent source for its popularity in hoodoo after World War One. Because a certain incredulity surrounds claims that Hohmans quintessentially Germanic grimoire had considerable popularity among African-American root doctors in the South, i shall herewith supply evidence to back up this contention. To do this, i need to take you back to the period between World War One and World War Two, to the glory days of outfits like the King Novelty Co. and its sister-companies, Famous Products Distribution and Valmor Beauty Products, all three owned and operated by a Jewish chemist and hoodoo supplier named Morton Neumann, out of Chicago. Valmors top-selling products included Sweet Georgia Brown and, eventually, Madame Jones hair pomades, when the Madam Jones Co. line was folded into the Valmor line. King Noveltys line included typical hoodoo curios such as John the Conqueror roots and Black Cat incense. But in actuality, the Valmor and the King Novelty lines overlapped considerably. The same address was used for both companies and each ones catalogue carried many pages of ads for the others line of goods. Neumann also mingled cosmetics with folk magic, resulting in beauty products packaged and marketed as quasi-spiritual supplies (e. g. Lucky Brown cosmetics and Lucky Mo-Jo Good Luck perfume). Some major competitors to KingValmor were the Lucky Heart Cosmetics Company Judeo-Christian Religion, Kabbalism, and Spiritism Secrets of the Psalms by Godfrey Selig The Eighteen Absent Years of Jesus Christ by Lloyd Kenton Jones The Holy Bible (3 different editions of the King James Version) The 6th and 7th Books of Moses (anon.) The Ten Lost Books of the Prophets by Lewis de Claremont (10 separate booklets, sold as a set) Can We Talk to Spirit Friends by Swami Vishita European (Judeo-Christian) Magic and Divination Pow-Wows or Long-Lost Friend by John George Hohman Legends of Incense Herb amp Oil Magic by Lewis de Claremont The Seven Keys to Power by Lewis de Claremont The Ancients Book of Magic by Lewis de Claremont Herrmans Book of Black Art by Herrman The Book of Birthdays (Anon.) ( simple astrology for hoodoo use ) The Secrets of Numbers Revealed by Godfrey Spencer (numerology) Self-Improvement How to Make Love: The Secret of Love-Making Explained (Anon.) Book of 1000 Ways to Get Rich: Book of Knowledge (Anon.) Love Letters: How to Write Them (Anon.) Lovers Secrets or The Art of Wooing, Winning, and Wedding by the Wehman Bros. Dream Books All Star Lucky H. I. T. Dream Book (Anon.) Aunt Sallys Policy Players Dream Book by Aunt Sally The Cuban B. O. Dream Book by Professor Konje The Egyptian Witch Dream Book and Fortune Teller (Anon.) The Five in One Dream Book by Madame Vangina Hamdda Genuine Afro Dream Book (Anon.) The Golden Dream Book (Anon.) The Great Divine Dream Book (Anon.) King Tut Policy Players Dream Book (Anon.) Lucky Number Policy Players Dream Book Including Napoleons Oraculum (Anon.) The Lucky Star Dream Book by Professor Konje National Dream Book (Anon.) Policy Petes Mutuel Number Dream Book by Policy Pete Prince Ali Lucky Five Star Dream Book by Prince Ali The Success Dream Book by Professor De Herbert The Witches Dream Book and Fortune Teller (Anon.) Unclassifiable The Worlds Greatest Magician: Black Herman by Black Herman (4 books in one -- combines the autobiography of an African-American stage magician, instructions for simple stage magic tricks, astrological interpretations, dream interpretations, and a few hoodoo formulas) Note that of all these books, only ONE -- the Black Herman autobiography -- specifically mentions hoodoo of the sort that we consider to be African-American or that contains African folk-magic remnants -- and this in a catalogue FILLED with conjure bags and hoodoo supplies. (Samples: High John the Conqueror Root Fixed in Bag with Van Van Oil and Five Finger Grass, Lodestone Fixed in Bag with Lodestone Powder and Magnetic Sand , Southern Style Herb Bag Dressed with Southern-Style Van Van Oil). Obviously King Novelty was targeting Southern hoodoo practitioners, but as late as 1942, the company had no written material on hoodoo to sell to them. The first spell-book that reflected contemporary urban African-American spiritist-Christian practices was Henri Gamaches Master Book of Candle Burning, published in 1942. This treatise on the New Orleans style Philosophy of Fire appeared in Kings catalogue for 1943 it was followed by other books by Gamache . such as The 8th, 9th, and 10th Books of Moses . that collected folklore from African-American, Afro-Caribbean, ancient Roman, Mediaeval European, and contemporary Hindu folk sources. Until Gamache came on the scene, distributors like King placed books on European folk-magic in the hoodoo pipeline instead. Was this effective Yes, it was. Did African-Americans in the South adopt the European folklore and Mediaeval Jewish Kabbalism found in these books in their own practices Yes they did. In Harry Middleton Hyatts 5 volume compilation of hoodoo spells collected from 1600 hoodoo practitioners in the South during the 1930s, several informants tell Hyatt where to purchase herbs and oils for use in root working. The King Novelty Company of Chicago is specifically mentioned by name many times, although Hyatt fumbles the transcription, calling it the King Narveille Company (Narveille presumably conflates novelty with reveille to form the sound-pattern nar-vell-ee). Although most of Hyatts informants describe how they lay down tricks according to the old, traditionally African-derived methods, a surprising number of them name specific books on European and Kabbalistic magic that they have found valuable in hoodoo work. For instance, interviewee no. 1534, a Louisiana-born black conjure doctor from Memphis, Tennessee, tells Hyatt that in order to perform a certain rite to regain a lost lover for a client, Yod have to talk Hebrew-like. Yo realize de Hebrew language -- some of dats in de Six and Seven Books of Moses and den de balance is in de 91 Psalms of David probably a reference to Godfrey Seligs Secrets of the Psalms . Later in the interview, the same man tells Hyatt that he has read The Black Art, by Hermann and Albertus Magnus Egyptian Secrets. The former is a 19th century treatise on necromancy, mesmerism, scrying, and other occult subjects the latter is one of several 19th century collections of magical lore spuriously attributed to the German Saint Albertus Magnus (1193-1280). This conjure worker is not unique his familiarity with the catalogue offerings of King Novelty and its competitors is echoed everywhere in the Hyatt interviews. Another informant tells Hyatt to buy copies of certain books from the Dorene Publishing Company of Texas and even takes the time to spell out the companys name and address for him. Dorene has long published Secrets of the Psalms and Lewis de Claremonts Seven Keys to Power, both listed in the 1942 King catalogue above. Still in business, the company continues to market its line through International Imports, The Lucky Mojo Curio Co. . and other national distributors of such material. A competing publisher, Joe Kays Fulton Religious Supply of Brooklyn, New York . supplied Pow-Wows or The Long-Lost Friend to King Novelty, and kept it in print well into the 1990s. The King catalogue of 1942 refers to Pow-Wows as one of our best sellers and notes that it was reissued at the request of a large number of people who are said to place complete faith in Hohmans writings. I cannot speak to the latter claim, but in my experience, the former statement is STILL true, fifty-five years after it appeared in the King catalogue, and long after King Novelty itself went out of business: Pow-Wows is one of the top two best-selling books carried by my own Lucky Mojo Curio Co. (The other is Aunt Sallys Policy Players Dream Book, also listed in that 1942 King catalogue). Obviously, it can be shown that one specific collection of German folk magic first published in Pennsylvania in 1820 became a staple source of knowledge among African-American root workers in the South during the early 20th century -- but i could repeat this documentation of European influences on hoodoo by giving similar details on the popularity of virtually every book listed in the 1942 King catalogue or advertised in the pages of The Chicago Defender during the 1940s. However, i shall not belabour the point, because i think the case is proved: Hoodoo is not strictly an African survival phenomenon. It is also not a religion per se. It consists of a strong core of African folk magic admixed with American Indian herb lore, European folk magic (much of which pre-dates Christianity), and Jewish Kabbalistic magic. It is, in short, as African -- and as American -- as the blues and jazz. Illustrations of labels, packaging, catalogue pages, advertisements, and agents flyers for Valmor, King Novelty, Lucky Brown, Lucky Heart. Clover Horn, and other cosmetics and spiritual supply companies of the pre-World-War-Two era, plus further text-based information on the interplay between occultism and hoodoo in the inter-war period, can be found on these Hoodoo in Theory and Practice pages by cat yronwode . Clover Horn Company, Baltimore, Maryland Hoyts Cologne, a lucky perfume Lucky Brown, Valmor, King Novelty, Chicago, Illinois Lucky Heart Cosmetics, Memphis, Tennessee Lucky Mon-Gol Curios, Memphis, Tennessee The lucky aspects of commercial hair care preparations Laying Tricks and Disposing of Ritual Remains Oracle Products and the mysterious Mr. Young, New York City, New York Guidance House and Sydney J. R. Steiner a. k.a. Mikhail Strabo, New York City, New York Aunt Sallys Policy Players Dream Book Mojo Bags Lodestones Jews in Hoodoo ADMIXTURES: ASIAN, HINDU, BUDDHIST, AND TAOIST INFLUENCES ON HOODOO Although the results are less easily seen than the European admixtures to hoodoo . African American conjure doctoring traditions have expanded to include quite a bit of Asian religious and cultural imagery, including product names and even formulas derived from Buddhist . Taoist, and Hindu sources. This trend began during the late 19th century and was nationwide in scope by the mid 1920s. It was especially notable in the names and images found on various forms of incense that were marketed throughout America at that tme. Among the popular hoodoo spiritual supplies with Asian roots are Chinese Wash . Ling Nuts (called Devil Pods or Bat Nuts ), Lucky Buddha and Laughing Buddha products, and a line of incense and candles marketed under the name Lama Temple -- a name that refers to the lamas or priests of Tibetan Buddhism . In more recent times, the rise of popular culture interest in Hindu religion during 1960s, led spiritual workers to adapt and work with Hindu deities . most especially Ganesh , the elehant-headed god associated with breaking through obstacles, and Kali . a wrathful goddess. RESPECT: WHAT IT IS Having examined a number of admixtures to hoodoo, it is important to return to the core of the tradition. In other words, just because this African system of folk magic contains visible evidence of European Christian, Jewish . Native American, and even a few Asian admixtures, that does not mean that it a wide-open system of eclectic magic where anything goes. Hoodoo is African American folk magic, primarily the folk magic of African American Protestant Christians, with some inclusion of African American Catholics, African American Spiritualists, African American Muslims, etc. -- and is well documented as such. Anyone who misses that point is wasting their time. Hoodoo has its own cultural repertoire of tools, spells, formulas, methods, techniques, and beliefs. Within that cultural repertoire, people make their own choices of how to conduct themselves and how to create a work of magical intent -- but they remain within the cultural repertoire as they do so. I generally explain this by using a cooking analogy: If you are learning to cook Italian style food, you have the choice of many arrays of antipasto, many styles of pasta, many styles of sauces, many forms of dessert. There are regional variations and historical variations as well. BUT -- you know, when you see it, smell it, and taste it, if the food is traditional Italian. WHY because even with all the possible variations invoked by the cook, the list of ingredients, the methods of preparation, the chosen combinations of taste and texture all fit the cultural context of food as defined by generations of Italian people. What seems to the outsider like a matter of personal preference on the part of the cook is actually a personal preference on the part of the cook WITHIN A CULTURAL TRADITION. No Italian cook would serve Yorkshire pudding as antipasto. No Italian cook would boil pasta in vinegar. No Italian cook would substitute Coffee liqueur for Olive oil. No Italian cook would serve marinara sauce on rice noodles. No Italian cook would prepare scampi with molasses in the sauce. WHY NOT, if it was their preference to do so Because it would NOT be their preference to do so, because they are serving a generations-long tradition, called Italian cooking. Thus it is with hoodoo: We do not use Mullein leaf for Graveyard Dirt . We do not give people untied mojo hands . We do not wear a headcap of bells and feathers and dance around naked under the full moon. We do not vibrate names of the archangels of the four quarters in Hebrew before we make up a honey jar . Our preferences admit of variation, but our variations fall within the generations-old tradition of conjure. Hoodoo does not actively exclude belief, participation, or practice by White Protestant Americans, White Neo-Pagan Americans, Jewish Americans, White Catholic Americans, Hispanic Catholic Americans, Central Americans, Asian Americans, Asians, Europeans, Africans, Afro-Caribbeans, Australian Aborigines, South Americans, or Native Americans, because it has no centrally hierarchical authority structure to do so. But the lack of a central power structure does not mean that any person or group can appropriate or redefine hoodoo, anymore than anyone can appropriate or redefine traditional Italian cookery. Hoodoo remains as it always has been: African American folk magic, primarily the folk magic of African American Protestant Christians, with some inclusion of African American Catholics, African American Spiritualists, African American Muslims, etc. Hoodoo spells are more often than not performed with accompanying Biblical text, particularly from The Biblical Book of Psalms . and they are more often than not performed in Jesus name In my opinion, any practitioner of conjure who did not grow up within African American culture is either a guest and should have the good manners of a guest, or has joined into the culture in some way and to some extent and should therefore be ready to defend African American culture, including hoodoo, against the redefinitions, reworkings, and appropriations that outsiders continually seek to inflict upon it. In other words, if you cannot respect hoodoo as it is and for what it is, then please, do not mess with it at all. 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