A magic wand is a powerful tool that has been used for centuries by magicians and wizards to perform incredible feats. Throughout history, different cultures and individuals have used variations of the magic wand, but what sets them apart are the attachments they use. The original magic wand attachments were simple and straightforward. One commonly used attachment was a crystal, which was believed to enhance the power of the wand. The crystal was often chosen based on its color and properties, such as amethyst for spiritual healing or clear quartz for clarity and focus. Another popular attachment was feathers.

Summary of the APA Resolution Recommending Retirement of American Indian Mascots

"The use of American Indian mascots as symbols in schools and university athletic programs is particularly troubling because schools are places of learning. These mascots are teaching stereotypical, misleading and too often, insulting images of American Indians. These negative lessons are not just affecting American Indian students; they are sending the wrong message to all students."

- Former APA President Ronald F. Levant, EdD

Another popular attachment was feathers. Feathers symbolized air and communication, and attaching them to the wand added a sense of lightness and grace to the magic performed. Different types of feathers were used depending on the intention of the spell or ritual, with owl feathers representing wisdom and crow feathers representing transformation.

Retirement of American Indian Mascots

In 2005, the APA called for the immediate retirement of all American Indian mascots, symbols, images and personalities by schools, colleges, universities, athletic teams and organizations. APA's position is based on a growing body of social science literature that shows the harmful effects of racial stereotyping and inaccurate racial portrayals, including the particularly harmful effects of American Indian sports mascots on the social identity development and self-esteem of American Indian young people.

Research has shown that the continued use of American Indian mascots, symbols, images and personalities has a negative effect on not only American Indian students but all students by:

• Undermining the educational experiences of members of all communities-especially those who have had little or no contact with indigenous peoples. The symbols, images and mascots teach non-Indian children that it's acceptable to participate in culturally abusive behavior and perpetuate inaccurate misconceptions about American Indian culture.
• Establishes an unwelcome and often times hostile learning environment for American Indian students that affirms negative images/stereotypes that are promoted in mainstream society.

According to Stephanie Fryberg, PhD, University of Arizona, this appears to have a negative impact on the self-esteem of American Indian children, "American Indian mascots are harmful not only because they are often negative, but because they remind American Indians of the limited ways in which others see them. This in turn restricts the number of ways American Indians can see themselves."

• Undermines the ability of American Indian Nations to portray accurate and respectful images of their culture, spirituality and traditions. Many American Indians report that they find today's typical portrayal of American Indian culture disrespectful and offensive to their spiritual beliefs.
• Presents stereotypical images of American Indians. Such mascots are a contemporary example of prejudice by the dominant culture against racial and ethnic minority groups.
• Is a form of discrimination against American Indian Nations that can lead to negative relations between groups.

"We know from the literature that oppression, covert and overt racism, and perceived racism can have serious negative consequences for the mental health of American Indian and Alaska native people. The discontinued use of American Indian mascots is a gesture to show that this kind of racism toward and the disrespect of, all people in our country and in the larger global context, will not be tolerated," said Lisa Thomas, PhD, APA Committee on Ethnic and Minority Affairs.

To eradicate the hurtful presence of stereotypical imaging of American Indians, the APA encourages continued research on the psychological effects that these mascots, symbols, images and personalities have on American Indian communities and others.

The APA is calling upon all psychologists to speak out against racism, and take proactive steps to prevent the occurrence of intolerant or racist acts and recommends the immediate retirement of American Indian mascots, symbols, images and personalities by schools, colleges, universities, athletic teams and organizations.

This document is based on the APA American Indian Mascot Resolution adopted by the APA's Council of Representatives in September 2005.

Research on Mascots

The WVU Native American Studies Program provides the following list of resources for informational purposes only, and not as a commercial or institutional endorsement for any non-WVU entity.

On this page:

• Articles
• Videos and Documentaries
• Scholarly Research
• Websites and Projects
• Morgantown Highschool Mascot Issue

Articles

• How Native American Team Names Distort Your Psychology
  07/16/2020 — Politico
  Expert input on the psychological impact of "Indian" mascots from a respected Indigenous scholar
• "Olympic legend Billy Mills says 'no justification' for Washington's NFL nickname"
  Nov 21, 2018 — Global Sport Matters
• "How Native American Women Inspired the Women’s Rights Movement"
  National Park Service
• Why Native American women have been leaders in the fight against team mascots
  The Washington Post, Native Women Speak out on use of "Indian" Mascots as Connected to Issues of health, safety, equity, youth self-esteem & suicide:
  
• "Where Pride Meets Prejudice"
  An NCAA Champion Feature | NCAA.org
  
• Reclaiming Native Truth: Changing the Narrative About Native Americans(PDF)
  A guide for allies (see in particular, pg. 18, regarding the results of information and education in attitude formation)
  
• "Native American Mascots - Honoring Culture or Symbol of Disrespect?"
  Global Sport Matters article with Dr. James Riding In (Pawnee), ASU Professor and editor editor of Wicazo Sa Review: A Journal of Native American Studies
  

Video & Documentaries

• “More Than A Word,”
  A film focused on the history of the “R_dsk_ns” team and opposition to the mascot
• “The Time is Now: National Native Town Hall on Mascots, Native Rights, and Justice”
  Video archive from Facebook live stream (might take a minute or two to load), July 10, 2020, specifically, panelists focus on the mascot issue from 20:00 – 51:00, but the whole Town Hall is excellent
• “Native American Calling”
  Live call-in radio/internet program, carried on 70 public, community, and tribal radio stations in the U.S. and Canada, produced by Native-Operated Koahnic Broadcast Corp., Anchorage, AK
• “Mascots, Myths, Monuments, and Memory,”
  One segment of a 13-video archived symposium from the National Museum of the American Indian, held in collaboration with the National Museum of African American History and Culture, March 2018
• Charlene Teters (Spokane Tribe), on why "Indian" sports mascots should be eliminated
  University of Michigan Martin Luther King symposium speaker
• “Racist Stereotypes and Cultural Appropriation in American Sports”
  PART 1 and PART 2
  National Museum of the American Indian, February 2013
• “My Culture is Not a Costume [“we must move beyond the headdress symbol”…“’squaw’ is a word meaning vagina”]”
  < Jayden Lim (Pomo), Tribal Youth Ambassador, California Indian Museum & Cultural Center
• “Proud to Be”, video and #Proud to Be (not your mascot)
  National Congress of American Indians (NCAI):
  
• “In Whose Honor?”
  An older film from 1997, but quite powerful in its overall message, centering around the activist story of University of Illinois graduate student Charlene Teters (Spokane) and the efforts leading up to the successful removal of the fictitious “Chief Illiniwek” mascot character at the University of Illinois

Scholarly Research

Additional SCHOLARLY RESEARCH showing support for eliminating “Indian” mascots:

• "Of Warrior Chiefs and Indian Princesses: The Psychological Consequences of American Indian Mascots"by Dr. Stephanie Fryberg, PDF
• "The Harmful Psychological Effects of the Washington Football Mascot"by Dr. Michael A. Friedman (incl. extensive bibliography)
• " Symbols of pride or prejudice? Examining the impact of Native American sports amscots on stereotype application," by Melissa Berkley, et al. and related articles
• Summary of the APA Resolution Recommending Retirement of American Indian Mascots (PDF), American Psychological Association
• APA Resolution with Extensive Bibliography (PDF), American Psychological Association

Websites and Projects

• Reclaiming Native Truth: A Project to Dispel America’s Myths and Misconceptions
  https://rnt.firstnations.org/
  
• Change the Mascot
  https://www.changethemascot.org/
• The Native American Rights Fund
  https://www.narf.org/mascots-change-the-name/

• The Native American and Indigenous Studies Association
  https://www.naisa.org/
• National Indian Education Association
  https://www.niea.org/search?q=mascots
• Native American Journalists Association
  https://najanewsroom.com/end-racist-mascots/
  
• The National Congress of American Indians (NCAI)
  http://www.ncai.org/
  
• American Indian Movement (AIM) -- National Coalition on Racism in Sports and Media
  http://www.aimovement.org/ncrsm/
  
• National Coalition Against Racism in Sports & Media
  https://www.coalitionagainstracism.org/

Statements and Resolutions

• U.S. Commission on Civil Rights Statement on Native American Images and Nicknames as Sports Symbols (PDF)
• "Native Americans Unite to Speak Out AgainstRacially Offensive Mascot Name"
  Extensive list of tribal resolutions and organizations' statements opposing "Indian" mascots
• United South & Eastern Tribes (USET) resolution (PDF)
• Leading National Civil Rights and Racial Justice Organizations Announce Joint Opposition to Washington NFL Team Locating New Stadium in District of Columbia
  National Congress of American Indians (NCAI) — Nine leading national civil rights and racial justice organizations formally announced their joint opposition to the Washington National Football League (NFL) team locating its new stadium in the District of Columbia unless the team agrees to drop the “R-word” racial slur as its mascot.
• Statement on Race from the American Indian College Fund
  American Indian College Fund Solidarity Statement by AICF President & CEO Cheryl Crazy Bull (Sicangu Lakota)
• Re-Name Mascots to End Harmful Stereotypes Mascot Statement from American Indian College Fund

Lessons and Guides for Teachers

• “A Conversation with Native Americans on Race” YouTube video
• Native Knowledge 360° (PDF)
  A National Education Initiative, Framework for Essential Understandings about American Indians,
  Smithsonian American Indian Museum
• "Stereotypes, Prejudice & Discrimination: Native American Mascot Controversies & Sociological Perspectives"
  National Indian Youth Council Lessons:

Morgantown High School Mascot Issue

It is common to find variations of both historical and contemporary spellings of a tribe's name because such names were translated phonetically into the English language. Thus one could assume the names "Mohegan," "Mohican," and "Mohigan" (the MHS team name) are all references to the same tribe. In fact, the Mohicans and Mohegans link their origins to the Lenape (Delaware) Indians of the Northeast. The Stockbridge Munsee Mohicans' tribal website details a complex history of displacement and removal to present-day Wisconsin from their ancestral lands in the Northeast, where the citizens of the Mohegan Tribe still live.

More information on the history of these two tribes is available at the following links:

• Stockbridge-Munsee Mohican History
• Mohegan Tribe Virtual Exhibit

Morgantown High School history and advocates for retaining the mascot suggest the team name "Mohigan" (pronounced Moheegan, just like "Mohegan"), is a fictional term. It was apparently first used as the name of the annual yearbook, composed of the first letters in the words " Morgantown High Annual." Subsequently, "Mohigan" was adopted as the school's team name, incorporating stereotypical Native American imagery such as a large feather headdress associated not with the Eastern Woodlands tribes, but appropriated from Plains Indians traditions.

Both the Stockbridge Munsee Mohicans and the Mohegan Tribe, along with innumerable other federally-recognized tribes and Native American organizations such as the National Congress of American Indians, as well as the NAACP, NCAA, American Psychological Association, various national religious organizations such as the United Methodist Church, et al., all oppose the continuation of such Native American mascots.

Official statements from the Mohegan Tribe and the Stockbridge Munsee Community

Stockbridge Munsee Community Band of Mohicans, Tribal Council Offices

Resolution

WHEREAS, the Stockbridge-Munsee Community, Band of Mohican Indians, is a Federally recognized Indian Tribe and the Stockbridge-Munsee Tribal Council is the recognized governmental body of this community, and

WHEREAS, the Stockbridge-Munsee Tribal Council recognizes the need to eliminate race-­based Indian logos, mascots, names, and images, and WHEREAS, the Stockbridge-Munsee Tribal Council has consistently and continuously expressed opposition to the use of race-based Indian logos, mascots, names, and images by educational institutions, sports teams and other institutions, and

WHEREAS, the Stockbridge-Munsee Tribal Council identifies that race-based Indian logos, mascots, names, and images leads to stereotyping, and

WHEREAS, the Stockbridge-Munsee Tribal Council certifies that stereotyping has repercussions in physiological and cognitive performance domains, and

WHEREAS, the Stockbridge-Munsee Tribal Council asserts that it is unfortunate in this day of enlightenment and advances in society and government that race-based Indian logos, mascots, names, and images continue to appear in education, sports and other institutions in light of the knowledge that those race-based Indian logos, mascots, names, and images are offensive and derogatory, and sends a negative image and demoralizes the self-awareness of children, adults, parents, and communities with strong, positive and enduring cultures and histories, and

WHEREAS, the Stockbridge-Munsee Tribal Council continues to assert that race-based Indian logos, mascots, names, and images deliberately, and in a derisive manner, portray Native American Tribes, Tribal governments and Tribal cultures and should be rejected on all occasions and in all uses, so NOW

THERFORE BE IT RESOLVED, that the Stockbridge-Munsee Tribal Council does hereby approves the elimination of race-based Indian logos, mascots, names, and images for the well-being of the greater community and respect for tribal sovereignty, and

BE IT FURTHER RESOLVED, that the Stockbridge-Munsee Tribal Council does hereby reaffirm its stand in opposition to all uses of race-based Indian logos, mascots, names, and images as being derogatory and derisive and harmful to Native Americans, Tribes and tribal governments.

Certification

I, the undersigned, as secretary of the Stockbridge-Munsee Tribal Council, hereby certify that the Tribal Council is composed of 7 members, of whom 7, constituting a quorum, were present at a meeting duly called, noticed and convened on the 3rd day of September; 2019, that the foregoing resolution was adopted by a vote of 4 members for, 2 members against, and 0 members abstaining; and that said resolution was not rescinded or amended in any way.

Shannon Holsey, President and Jerilyn Johnson, Secretary

Stockbridge-Munsee Tribal Council

P.O. BOX 70 • N8476 MOH HE CON NUCK ROAD • BOWLER, WI 54416 • (715) 793-4111 • FAX (715) 793-1307

Official Statement on Mascots issued from: Mohegan Tribal Council, Council of Elders, and Tribal Chief

(The Mohegan Tribe is in Uncasville, CT)

In 1965 when Montville High School was built, the school leaders decided to name the high school teams "The Indians" and indeed the sign on the prope1ty at the school says "Montville High School, Home of the Indians". During that time period, it was a way to recognize the history of the Tribe and the town that now occupies fo1mer Mohegan lands. Tribal citizens have always lived in what is now known Montville and over time, came to live side by side with their non-native neighbors. This shared history is one of cooperation and mutual respect. Throughout the town many place names are tribal names, again in recognition of the first peoples of this town:

• Uncasville (a section of the town) named after Chief Uncas
• Uncasville School
• Mohegan (a section of the town which remains the traditional homelands of the Tribe)
• Mohegan School, built on traditional homelands and named after the Tribe.
• Fort Shantok named after the Tribe's traditional village.
• Street names named after tribal citizens: Occum Lane, Teecomwas Drive, Fielding Terrace, Fielding Drive
• (named after Chief Matagha), Fowler Drive (named after Chief Fowler)

Montville High School has worked with its student body and its educators to protect against the name of the school and the mascot being used in a derogatory fashion. The term Indians in and of itself is not derogatory or inflammatory. In this instance it is simply recognition of the first inhabitants of this land. There has been open dialogue between the Mohegan Tribe and school administrators intermittently to protect against the too easy conversion to hurtful behavior.

Despite this long history, it is the position of the Mohegan Tribe that the use of American Indian mascots and American Indian named teams be discontinued. While the stated intent may be to "honor" American Indians, there is a great potential for less than respectful behaviors to occur in conjunction with these mascots. Additionally, people should not be considered mascots. It is demeaning to be relegated to a stereotyping of a people. This should not be allowed to continue. It is a bit ironic that during the formulation of the United States, native people were forced to assimilate, not allowed to practice their traditional dress or way of life and yet cultural appropriation continues to occur with regard to sports teams and their mascots.

• Research on Mascots
• Regional and National Resources

Heeding Tribal Leaders, States Ban Native Mascots

When Shawna Newcomb attended high school in Weymouth, Massachusetts, a decade ago, her team faced a rival nicknamed the “Wamps” after a local tribe—her tribe.

Newcomb is a member of the Mashpee Wampanoag. As a cheerleader, she was expected to lead a chant of “Stomp the Wamps,” but she couldn’t bring herself to say the words.

“I was ashamed to be Native American because of the stereotypes I would see, and oftentimes that was from a mascot,” she said. “People thought a Native American was this savage less-than-human.”

After graduating, Newcomb became a teacher in Hanover, Massachusetts, where she helped lead her school’s mascot transition last year from the Indians to the Hawks. She’s now leading her tribe’s efforts to support a statewide bill that would ban the use of Indigenous mascots in public schools. More than two dozen schools in Massachusetts still use Native mascots.

“I don’t want my daughter to go to school in a district with a Native American mascot,” she said. “I don’t want her to feel like I felt—alienated, invisible, weird because you’re different.”

Massachusetts is one of nine states that considered mascot bills this year; four states—Colorado, Connecticut, Nevada and Washington—approved them. According to the National Congress of American Indians, a Native rights organization that represents tribes across the country, 19 states in recent years have considered policy changes to ban or limit Indigenous mascots in public schools.

“Stereotypical Native ‘themed’ sports mascots are symbols of disrespect that degrade, mock, and harm Native people, in particular Native youth,” the group said in a statement to Stateline.

The National Congress of American Indians, comprised of hundreds of tribal nations, said its members have been passing resolutions to oppose Indigenous mascots since 1968.

The recent surge in state action follows the much-publicized decision by the National Football League’s Washington Football Team last year to stop using the nickname Redskins, a racial slur.

Major League Baseball’s Cleveland Guardians ditched the Indians name this year after previously retiring their Chief Wahoo logo. But the World Series—featuring the Atlanta Braves and their unrepentant embrace of the tomahawk chop chant—served as a reminder that many fans are still attached to such depictions.

Studies have shown that Native mascots cause psychological harm to both Indigenous students and their non-Native counterparts. In 2005, the American Psychological Association called for an end to the use of such mascots. While many schools have voluntarily changed their mascots in response to those concerns, nicknames such as Indians, Braves and Warriors—and even slurs such as Savages and Redskins—remain entrenched in many communities.

Indigenous rights activists say even nicknames, such as Warriors, that aren’t outright slurs still foment stereotypes of Native Americans as primitive or bloodthirsty, and often are accompanied by offensive imagery.

“It’s just brutally tiring to go district by district and to face the racism and the backlash from people who are very attached to a mascot,” said Massachusetts state Sen. Jo Comerford, a Democrat who sponsored the mascot ban legislation, which is pending in committee.

So far, mascot bills have passed only in states with Democratic majorities, though some legislation has drawn significant bipartisan support. But some Republicans have mounted strong opposition to proposed mascot bans, calling them government censorship or, in one case, “political correctness run amok.”

Some also have framed the matter as a local sovereignty issue and expressed concerns about the costs of changing uniforms and signs on playing fields. Many of the bills include funding for schools to make the switch, or extended timelines to reach compliance.

Several of the mascot bans also empower tribes to grant their permission for schools to continue using Indigenous mascots. Some predominantly Indigenous communities and tribal schools also use Native mascots.

Growing Momentum

Seven states have some form of mascot ban for public schools, and in some cases, for state universities, according to the National Congress of American Indians.

Oregon outlawed Indigenous mascots in public schools in 2012 with a State Board of Education resolution, while California legislators voted in 2015 to ban the use of Redskins in public schools.

Maine lawmakers voted in 2019 to ban Indigenous mascots in public schools and state colleges, making it the first state to pass such a sweeping restriction through legislative action.

“People could get away with this because tribal people were perceived to be extinct, the savages of the old John Wayne movies and a nice funny mascot for a sports team,” said Maine state Rep. Benjamin Collings, the Democrat who sponsored the measure.

His bill passed with wide majorities, including some GOP support, but Republican opponents in both chambers argued that mascots should be a local issue.

Collings credited Maulian Dana, tribal ambassador for the Penobscot Nation, for pushing him to introduce the bill.

“Growing up in an Indigenous family and community, your identity is centered around things like the feathers and paint and drums that feel very special to you,” Dana said. “When you see people stealing and misusing it, it feels very hostile and painful.”

Indigenous rights advocates say the Maine law was a significant victory, and their efforts gained further momentum from the Black Lives Matter movement and calls for racial justice following the murder of George Floyd in 2020.

But some lawmakers argue that the mascots are harmless or honor Indigenous people.

“They could have a room of 1,000 tribal members who tell them to stop, but if they can find one person who says they’re part-Native who supports it, that’s who they’ll listen to,” Dana said.

The Washington law is among the mascot bans that give tribes the final say over which mascots can stay. Its sponsor, Democratic state Rep. Debra Lekanoff, a member of the Tlingit tribe, said more than 30 schools in the state had Indigenous mascots when she introduced the bill.

“The use of feathers, the use of chanting, the use of headdresses, these are all things that treat our culture and values as nothing more than a mockery,” Lekanoff said.

Lekanoff’s measure allows tribes to grant permission to nearby schools that wish to retain their mascots. Toledo High School, whose teams were known as the Indians, counts many members of the nearby Cowlitz Tribe as fans and alums. The school teaches and celebrates Cowlitz history.

Chris Rust, the district’s superintendent, said the school consulted with the tribe, but found that even Cowlitz members were divided about whether the mascot should stay.

“Without an enthusiastic endorsement of our old mascot, I didn’t feel like we should continue,” he said. “One thing that weighed heavily on my mind was the research showing that Native American mascots are harmful to Native American children.”

Toledo’s sports teams now are known as the Riverhawks. The school hopes to have its uniforms and signage switched over by next school year. But in many districts across the country, change has been hard to come by. Indigenous rights advocates and lawmakers who support the changes say that some mascot defenders have targeted Native Americans with extreme hostility.

“They called me ‘Princess Runs-Her-Mouth,’ posted death and rape threats and said disgusting things about me and my children,” said Dana, the Penobscot leader.

Schools in Connecticut, Massachusetts and New York have opted to change their mascots, only to have new members elected to the school board on the platform of reinstating the previous nicknames. In Killingly, Connecticut, leaders voted last year to bring back the “Redmen” mascot a year after it was retired.

“State legislation is the only way this was going to change,” said Connecticut state Rep. Cathy Osten, a Democrat who sponsored the state’s newly enacted mascot law.

Osten’s measure prevents communities with Indigenous mascots from receiving state aid generated by tribal casinos. Fear of losing that revenue, a significant funding source in some towns, spurred four schools to change their mascots, and a few others are considering it.

Colorado’s new mascot law also punishes schools that refuse to change. Schools that retain Indigenous mascots will face a $25,000 monthly fine starting next June. A group of students filed a lawsuit earlier this month seeking to block the law. State Sen. Jessie Danielson, the Democrat who sponsored the measure, said about 25 schools in the state still have Native mascots.

“That’s why we needed to do the bill,” she said. “There were still these holdout communities that would never abandon their racist mascots.”

A Hostile Climate

Extensive research has shown that Indigenous mascots are harmful to students, said Laurel Davis-Delano, a professor of sociology at Springfield College in Massachusetts. She pointed to studies that show the mascots decrease the self-esteem of Native youth, reduce their capacity to imagine future achievements, and increase stress and depression. Among non-Native students, the mascots increase negative stereotypes of Native Americans and encourage discrimination against them.

Some lawmakers said harm to students underscored the urgency to act.

“We heard stories of athletes who would travel to places that had these mascots and did tomahawk chops and fake war calls,” said Nevada Assembly member Howard Watts, a Democrat. “[Fans] were extremely racist and derogatory to these students at the same time.”

Watts sponsored Nevada’s new law that bans racially discriminatory mascots, saying he wanted to handle the issue broadly to avoid future controversies.

Some mascot defenders argue the nicknames are a way of honoring Indigenous people. In Wakefield, Massachusetts, town residents voted in a non-binding referendum in April to keep the school’s Warriors mascot a month after school leaders had tried to ditch it.

“We already took away their land,” Elena Corradino, a supporter of the mascot, told WBUR. “We’re gonna take away their identity now?”

But Melissa Ferretti, chair of the Herring Pond Wampanoag Tribe, said “having a caricatured image of a Native person is not honoring.”

“It erases the identity of contemporary Indigenous tribes,” she said.

Mahtowin Munro, co-leader of the United American Indians of New England, said Indigenous leaders have been pushing for new mascots for decades, but many schools have refused to budge.

“It’s been frustrating how hard it is to get some school systems to make the change,” she said. “That’s why it’s important to have a statewide bill.”

Herbs and flowers were also commonly attached to magic wands. These attachments were used to harness the power of nature and bring specific qualities or energies into the magic. For example, attaching lavender to a wand could enhance its ability to promote relaxation and peace, while attaching rosemary could amplify memory and mental clarity. While these original magic wand attachments are still used today, modern magicians have also expanded the possibilities. Some wands now include metal attachments, such as tiny bells or small pieces of metal, which add a tinkling sound to the magic. These attachments are believed to introduce an element of surprise and wonder to the performance. Additionally, some magic wands now incorporate gemstones into their design. These gemstones can be chosen based on their metaphysical properties to amplify and focus specific energies in the magic. For example, attaching a citrine gemstone could enhance manifestation and abundance, while attaching a moonstone could enhance intuition and psychic abilities. In conclusion, original magic wand attachments included crystals, feathers, herbs, and flowers, each bringing their own unique qualities and energies to the magic performed. Modern magic wands have expanded on these traditional attachments, incorporating metal pieces and gemstones to further enhance the power and effectiveness of the magic. These attachments allow magicians to customize their wands and create unique experiences for themselves and their audience..

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