American folk occultism refers to a diverse range of practices, beliefs, and traditions that combine elements of folk religion, esotericism, and magic within the cultural context of the United States. It is rooted in a blend of African, Native American, European, and other immigrant influences that have shaped American society. One of the most well-known aspects of American folk occultism is Hoodoo, also called rootwork or conjure. Hoodoo is an African-American folk magical tradition that emerged during slavery and is still practiced today. It involves the use of spells, charms, and rituals to address practical concerns such as love, protection, luck, and healing. Hoodoo incorporates elements of African spirituality, Christianity, and Native American traditions, creating a syncretic belief system.
Mysteries can be found wherever you look — especially when you're not sure what you're looking for. My brush with the occult began on a quiet Sunday morning in the mid-1970s at a diner in the Queens neighborhood where I grew up, a place of bungalow-size houses and cracked sidewalks that straddles the invisible boundary between the farthest reaches of New York City and the suburbs of Long Island. As a restless nine-year-old, I fidgeted at a table crowded with parents, aunts, and older cousins. Bored with the grown-up conversation, I wandered toward the front of the restaurant — the place where the real wonders were: cigarette machines, rows of exotic-looking liquor bottles above the cashier counter, brochure racks with dating-service questionnaires, a boxy machine that could print out your "biorhythm." It was a carnival of the slightly forbidden.
They ranged from the philosophy of primeval Babylon to classical Egypt to Ptolemy s late Hellenic era to the Renaissance courts of Europe to popularizations of the nineteenth and twentieth centuries and, finally, to the star scroll bought by a nine-year-old one morning in a local diner a place aptly named the Silver Moon. News drifted back to the Old World A land existed where mystical thinkers and mystery religions remnants of esoteric movements that had thrived during the Renaissance and were later harassedcould find safe harbor.
Hoodoo incorporates elements of African spirituality, Christianity, and Native American traditions, creating a syncretic belief system. Another significant influence on American folk occultism is Appalachian folk magic. The mountainous region of Appalachia has a rich history of folk beliefs and practices rooted in European folk magic brought by settlers from countries such as Scotland, Ireland, and Germany.
Boo! Americans and the occult
One of the motifs in writings about modern life is that its central features commerce, education, secularism, and especially science have disenchanted the world. Once, goes the argument, the rising of the sun, the awakening of plants, peoples illnesses and recoveries, and even odd rock formations were all infused with spirits and mystery; now we see all of them as mechanical, mundane, and manipulable. The magic is gone.
Maybe. As we approach Halloween, note thatmostAmerican adults in the 21st Century say that they believe in life after death and in the devil; over one-third say that they believe in the spirits of the dead coming back; about that many also say they believe in haunted houses. In the 1980s and '90s, about 4 in 10 said that at least once they had felt as though [they] were really in touch with someone who had died.
Lest you think this is all just a vestige of an older, passing, superstitious age: Belief in ghosts has soared in recent decades, from one in ten Americans to one in three. Moreover, young Americans are about twice as likely as old Americans to say they have consulted psychics,believe in ghosts, and believe in haunted houses. (Oh, and political liberals are more likely than conservatives to endorse these beliefs.) [1]
Its a magical nation. And that goes back a long time.
Witches and such
We have no polls, of course, to track occult beliefs before the mid-20th century, but, as I pointed out in a priorpost, early Americans were deeply immersed in an enchanted world of spirits, incantations, and witches. Puritan ministers in colonial New England struggled to point out the contradiction between, on one side of salvation, pleading with God to shed His grace on an ill loved one and, on the doomed side, casting a spell to drive out an evil spirit that one believes caused the illness.
Many lay folk made no such distinctions, Richard Godbeer points out inThe Devils Dominion: Magic and Religion in Early New England. It was hard to keep clear the difference between the devils handiwork and that of witches. Fortune-telling, divination, astrology, and counter-magic to cancel the spells of others was common. Mechal Sobel, inTeach Me Dreams, describes popularity of dream books that offered readers interpretations of their disturbed sleep. Indeed, pro-revolutionary magazines published descriptions of dreams to establish thebona fides of the revolution as a God-sent event . . .
We all know, of course, the story of the Salem witches, an episode that has stirred considerable academic scholarship and many literary works. However dramatic that crisis was, accusations of witchcraft were common in the day. In a dangerous, unpredictable life, witches and spirits help as they do in many insecure places around the world today to explain misfortune.
Godbeer writes (pdf) that people believed that they could harness occult forces to control their world. Experts in these techniques often called cunning folk by contemporaries told fortunes, claimed to heal the sick, offered protection against witchcraft, and could apparently use their powers to harm or destroy their enemies. Accusing someone of witchcraft involved accounting for an otherwise inexplicable illness or misfortune in personal terms
Over the centuries since, increasing security and predictability seemingly have reduced enchantment. But as the polls show, the magic has not totally gone, nor perhaps the motivation for it.
[1] Data from the General Social Survey [items postlife and spirits]; the Gallup Poll (here,here, andhere);a Baylor University survey (pdf); and CBS News poll, 2011 (via the Roper Center iPoll). Soared: 1978 Gallup poll compared to a 1999 poll (source: Roper Center iPoll.)
Since the mid-nineteenth century, denizens of the American occult had foretold a "New Age" in education, cooperation, and inner awakening. In the depth and reach of their careers, in their marriage of arcane methods with self-improvement philosophy, and in their determination to bring mysticism to the masses, they remade occultism into the harbinger of a new era in self-empowering and healing spirituality. Its arcane roots, however, became overgrown and forgotten.
Appalachian folk magic often involves the use of herbal remedies, talismans, and divination to address everyday problems and connect with the spiritual realm. American folk occultism also includes traditions such as Powwow, a form of folk medicine and magic practiced by the Pennsylvania Dutch community, and Santeria, a syncretic religion that blends elements of Catholicism with African spiritual traditions, mainly practiced in Cuban and Puerto Rican communities. Although American folk occultism has often been stigmatized and marginalized, it has experienced a resurgence of interest in recent years. This is partly due to the increasing popularity of alternative spirituality and the growing recognition of the cultural significance of these traditions. Modern practitioners often seek to revive and preserve these folk practices, blending them with contemporary esoteric and magical systems. In conclusion, American folk occultism encompasses a wide range of practices, beliefs, and traditions that have developed within the unique cultural context of the United States. Influenced by diverse cultural and spiritual influences, these traditions continue to evolve and play a significant role in American spirituality and cultural heritage..
Reviews for "From Salem to New Orleans: American Folk Occultism in Different Regions"
1. John - 2/5: I was really disappointed with "American folk occultism". The whole concept seemed intriguing, but the execution fell short for me. The book lacked depth and seemed more like a shallow overview of different occult practices, rather than truly exploring the subject. Additionally, I found the writing to be dry and lacking any sort of captivating storytelling. Overall, it was a missed opportunity to delve into a fascinating topic.
2. Emily - 1/5: I couldn't get through "American folk occultism". It felt like the author was just regurgitating information without providing any unique insights or analysis. The writing was tedious and repetitive, making it a struggle to engage with the material. I was hoping for an immersive and thought-provoking exploration of occult practices, but this book failed to deliver on every level. I would not recommend wasting your time on this disappointing read.
3. Michael - 2.5/5: While "American folk occultism" had a few interesting tidbits, overall, I found it to be a superficial and uninspiring read. The book lacked depth and failed to truly engage with its subject matter. Moreover, I felt like the author was trying to cover too much ground without providing enough substance. It was evident that the research was lacking, and the writing itself was lackluster. I wanted to be enchanted by the world of folk occultism, but unfortunately, this book fell short of my expectations.
4. Sarah - 2/5: As someone with a genuine interest in the occult and folk traditions, "American folk occultism" left me unsatisfied. The book felt disjointed and lacked a cohesive narrative that would have allowed me to fully explore the subject. It seemed like the author was jumping from one topic to another without providing any meaningful connections. Additionally, the writing style was dull and failed to capture my attention. Overall, it was a disappointing and forgettable read that I wouldn't recommend to others.