Interest in African rooted spiritual traditions such as Voodoo, Santeria, and Palo is growing steadily in the US, but few are aware that Hoodoo, a unique fusion of American folk practices and African magical traditions, has been a fixture of American culture for several hundred years. Author Stephanie Rose Bird discusses some Hoodoo basics.

Your book Sticks, Stones, Roots and Bones: Hoodoo, Mojo and Conjuring with Herbs, is being released next year by Llewellyn Publications. What led you to tackle this subject?

Hoodoo is the magical path that I practice and that people around me were influenced by. It is a natural topic to discuss. As I've read the existent research I became increasingly more passionate about presenting an African centered point of view as well.

African spiritual traditions are rapidly gaining in popularity in the US and Europe. Do you have any theories about what might be fueling this surge in interest?

The complexities of the 21st century demand spiritual engagement regardless of origin. I am speaking about greater global communications, ease of travel and immigration, uncertainty, threats to health and well-being (be they politically motivated or environmental) The more quickly we change and evolve as a society the more we reach for what is familiar as a spiritual foundation.

In a more tangible way, an interest in African spiritual traditions specifically, may arise from compelling first hand accounts by spiritual African writers such as Malidoma Patrice Some (Healing Wisdom of Africa) and Malidoma's wife Sobonfu E. Some's Welcoming Spirit Home: Ancient African Teachings to Celebrate Children and Community. African Americans such as Queen Afua who writes from the Khametic (Ancient Egyptian) tradition as well as Baba Ifa Karade who writes concerning the Ifa tradition sparked interest with the popular books "Sacred Woman" (Afua, Q) and "The Yoruba Religious Concepts (Karade, B.I).

Hoodoo has enjoyed a huge upsurge of interest due largely to the copious archives and product line by Catherine Yronwode on her virtual hoodoo catalog and historical archives, Lucky Mojo Curio. Yronwood has also self-published several popular hoodoo books and she sells well respected hoodoo texts such as the research of Dr. Harry M. Hyatt among others. I write about hoodoo quite regularly, as an herbalist, aromatherapist and folklorist for academic, trade publications and popular magazines both online and in hard copy. In short, I'd say it is the power of written word from a variety of sources historical and contemporary, Black and White, that has generated interest in African Traditional Religions (ATR's).

What is Hoodoo? Is it a religion? How does it differ from other forms of African spirituality?

It's safe to call Hoodoo a magical path or a collection of folklore but it is most definitely not a religion. Hoodoo is quite eclectic, many other ATR's have a stricter set of parameters. Hoodoo incorporates mysticism and spiritualist teachings from organized religions (not just Christianity, by the way) and from numerous spiritual movements.

Are there negative aspects to Hoodoo practice?

There is no absolute yes or no to this question as it is a matter of personal ethics that formulates an answer. Since you have asked me, I believe certain areas of the practice benefit from updating for a contemporary audience. Some of the plants used have been come endangered recently so I advocate safe substitutes, for example, roots are used heavily and the root is the life source of a plant. I do not believe in harming animals, even if it is done carefully and ceremoniously. I have seen many old accounts wherein black cats are boiled alive so that their bones can be used, this is something I consider very negative spiritually.

I would not advocate wearing animal parts since animals are under a continuous threat by humans as it is. The version of hoodoo I practice substitutes certain traditional activities for equally effective humane ones. There is no denying that we live on a fragile planet. We are an increasingly urban society. As global population continues to grow, we must do what we can as responsible practitioners to work with the resources of Mother Earth, with an emphasis on replenishment and conservation rather than using, abusing and constantly harvesting.

In addition to ecological issues, on every magic path a question arises about the use of power, especially as asserted on other human beings. This is a responsibility that every magical practitioner must answer; Hoodoo's do not have strict rules on this, like the Wiccan Rede for example, so each Hoodoo has a different code of ethics As more Hoodoo practitioners come to the fore, the community grows and strengthens. I am sure issues like responsibility for our actions will be a continuous source of debate. We define and refine the craft by our actions, particularly what we are willing or unwilling to do on behalf of our clients.

You describe Ashe as the power of nature. Can you elaborate?

Ashe is a Yoruban term; Yoruba are a group of people who originated in and around Nigeria. Ashe is the invisible power of nature represented in all natural products and organic objects.

When used in power objects such as sculptural figures, hunters shirts or medicine bags ashe is particularly strong as it is a combination of various aspects and objects from nature--for example a tree branch brought down by lightning; tears from a dying animal; herbs, fruits and vegetables; a river rock, rainwater, a piece of driftwood, a found feather, sweat from a healing ceremony and so forth.

How can people use Hoodoo in their lives? Hoodoo is indeed a very useful art designed with practical concerns in mind. Hoodoo tricks (spells or rituals) are concerned with everyday issues such as love, fidelity, health, prosperity, the home, jobs, friendship and family. If those issues are a concern then you can use Hoodoo in your life.

What is a mojo bag, and what is it used for?

There have been several interpretations of the word mojo, mostly formulated by cultural orientation. Most people can look at the bag physically and spiritually and see bits and pieces of their own cultural folklore inside. I support Robert Farris Thomas' definition and history of the mojo bag, which is African. Following is a short excerpt from my article Conjur Craft for the 21st Century in Llewellyn Journal with an African historical overview of the mojo bag:

The Yaka, Kongo, Teke, Suku, and Songhai people pack a cavity in the belly of their sculptures with a wide range or organic materials: bones, fur, claws, dirt from animal footprints; scales, sexual organs, lightning excreta, fingernails, animal skins, and more. Kongo, Suku, and Yaka people of Central Africa create some excellent examples of these sculptures. These groups of people prepare sachets made from shells, baskets, pots, bottles or food tins, plastic bags, or leather bags. These medicine bags are charged with natural and manmade materials like gunpowder or glass.

The Kongo power figures are called minkisi or nkisi (plural). Nkisi incorporate the elements and they are considered to be charms powered by nature. They help people heal and provide a safe spot or hiding place for the soul. They sometimes contain seashells, feathers, nuts, berries, stones, bones, leaves, roots, or twigs.

The Bamana of the Western Sudan use power objects such as medicine bags that are imbued with ashe for addressing various ills. These objects are used to express prowess as a warrior, to fight supernatural malaise, and to foil evil intentions. The bags contain bilongo (medicine) and a mooyo (soul).

I support the assertion that mojo bags have a conceptual or linguistic relationship to bilongo and mooyo and that their African predecessors are most likely, Kongo power figures such as Nkisi.

Can Hoodoo practices be incorporated into other spiritual paths?

Absolutely.

Readers might be surprised to know how many familiar objects are related to hoodoo practice. Can you describe a few of these?

Horse shoes for luck, nails for spiritual binding and fixing, magnetic stones such as lodestones for drawing and attraction magic, clovers for luck, salt for purification, holy water for blessings, a variety of western herbs: chamomile, roses, lavender, limes and mint come immediately to mind, though there is a plethora, semiprecious stones, brooms, poppets, coins, eggs, the list goes on and on. Indigenous people are vary adaptable. ATR's have been able to adapt, flourish and incorporate aspects of neighboring systems in order to survive in distant lands.

Stephanie Rose Bird is the author of Sticks, Stones, Roots and Bones: Hoodoo, Mojo and Conjuring with Herbs, due out next year from Lewellyn Publications, and A Walkabout Home. She writes a regular column, Star Child, a fusion of multicultural divination techniques, for ePregnancy.com, and writes regularly for Llewellyn's Magical Almanac, Llewellyn's Herbal Almanac, and Sage Woman magazine.