Well, sort of yes. And, kind of no.
In her popular Voodoo Hoodoo Spellbook ...
... Denise Alvarado asserts "The term "Voodoo Hoodoo" is commonly used by Louisiana locals to describe our unique brand of New Orleans Creole Voodoo. It refers to a blending of religious and magickal elements."
In many Voodou sects in today's Africa, this blending of practices is also largely apparent.
Hoodoo really grew into itself especially in the post-slavery times in the American South and Southeast.
In more recent decades, Hoodoo practices became somewhat more Christianized, including use of verses from the Old Testament and Psalms, and working with the traditional Roman Catholic Saints as allies.
The word Conjure was initially interchangably used by black practitioners of Hoodoo. Over time, it developed as a practice embracing a more Protestant Christian paradigm - using, especially, Old Testament scriptures and Psalms in practice, without as many practitioners including the Catholic Saints in their Works.
Both Hoodoo and Conjure consider the Bible to be a powerful book of Spells.
The public-at-large perceive Hoodoo to be the same as, or intrinsically related to Voodoo because the two words sound closely alike.
Some observers theorize that many American practitioners - perhaps attempting to separate the Magickal Art from the gruesome Hollywood bastardization of the Voudou religion - refer to the practises as "Conjure" - a considerably less volatile term.
- The Color of Magick -
As far as designations of Hoodoo Magicks "good" and "bad" -- Ray Doctor Hawk Hess, author of the excellent book Backwoods Shamanism ...
... tells us that "Hoodoo is used for everything from healing and protection to cursing and domination. Ascriptions like “black” and “white” refer to segregation of people and have nothing to do with magic to the hoodoo practitioner, whose work has always been decidedly “integrated”."
This is very much a manifest factor in Voodou as well, in which the Lwa can behave in ordinarily-perceived "good" and "bad" ways - all of which are accepted as important nuances of "messenger and message" as well as "mode and method."
As far as actual racial integration of American Hoodoo, many publicly known practitioners are not of apparent African descent, while most Hoodoos have been - to a decreasing degree, as an increasing number of non Africans are taking-up the word.
Unfortunately, these trends are being protested by a number of black Hoodoos who insist that the practice can only be followed by folks whose racial heritage is decidedly African.
I contend that this is utter nonsense. Anyone who is drawn by Spirit to work Hoodoo (or Conjure) is actually supernaturally ordained into the practice - tho' training and experience are definitely necessary.
Besides, who on planet Earth does not have some percentage of African blood running through their veins ... Africa being the traditionally-acknowledged cradle of Human Civilization?
No matter what you call it, the power and practices of Magick in works of Hoodoo and Conjure are accessible to anyone of every race and religious persuasion.
Now specifically in Hoodoo, as an adjunct facet of Voodoo, some knowledge and acknowledgment (at least of the possibility) of the Lwa can exponentially empower ones Hoodoo/Conjure practices.
The Lwa, when respectfully approached, are always willing to supernaturally help us.
Of course, with the Lwa, as in transactions between human people, there must always be an exchange. A gift appropriate to the Lwa approached, expressing ones gratitude, is always in order.
Be it the Lwa's favorite food, drink, or object - it is absolutely imperative that we fulfill any promised offerings to the helping Lwa. To fail to do so will, in the least, render the Spell cast impotent or stop the continued Magickal effects - and at the worst, bring the wrath of the offended Lwa angrily down upon one's head.
So, as well as being careful what you ask for, be careful from whom you ask for it.
An excellent place to begin a Hoodoo work of developing a friendly relationship with some of the most accessible Voodoo Lwa is Mambo Sally Ann Glassman's
Voodoo Visions: An Encounter With Divine Mystery
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Now, a word about "treating" the objects one uses in Hoodoo Spellwork...
Many Conjure practitioners settle on the symbolic nature of the objects used, denying any need for their actual Magickal empowerment.
I perceive this stance to be an unnecessary disconnect from the magickal nature of Magick itself. And the simple, natural means of connecting with Ache - the Magick Power-Force of Voodou - is at least to some degree, inherently within us.
- Conjures are, as I've mentioned supernaturally empowered. So, even if they don't think they are empowering the ingredients of their Works, they are - through their minds, hands, eyes and breath. That is my opinion.
Many of the most successful Magickians - Witches, Sorcerers, Wizards, as well as most Vodouisants and Hoodooists - do embue the ritual objects with power by various processes.
- Simply using rhythmic breath while focusing intently (often visualizing) on the desired manifested results, then streaming that Intent into the object, through eyes, breath, hands and/or chants creates an undeniable preternatural connection and energetic empowerment between person and object.
Further depth and strengthening of this affiliation ability is essentially a matter of prayer and practice. Even a self-assumed atheist can humbly ask for Voodou's stream of Ache's help in successfully enacting a Work of Magick.
Prayerfully requesting and obtaining such help in Magickal empowerment will avoid depleting your own Life-Force (aka "Ki" "Chi" "Prana" "Elan Vitale") when Casting Magick.
So do some Voodou/Hoodoo!
It's a great Adventure to pursue!
Beni Ou,
Dieudonne Bokor
Copyright © 2019, Dieudonne Bokor (aka W.A. Ryan)
