Gris Gris as Voudou Resistance

Voudou in all forms has historically been considered a form of cultural resistance to colonialism and oppressive governments. It has even been specifically accessed by practitioners as a class of mystical warfare. In colonial times, the successful utilization of specialized esoteric spiritual knowledge by slaves in warfare and insurgencies gave the ruling white minority wherever slavery existed a reason to fear Africans and their descendants. These fears were confirmed with two events that threatened the slave institution: Makandal’s Conspiracy in San Domingo in 1757-1758 and Tacky’s Rebellion in Jamaica in 1860 (Bellegarde-Smith).

François Makandal was an enslaved African runaway and rebel leader in San Domingo from West Africa who claimed to have supernatural abilities. He had extensive knowledge of plants and herbs and the ability to make poisons. His reputation for having advanced skills in botanical medicine coupled with supernatural abilities helped him to successfully organize different Maroon groups and coordinate their resistance activities. He and his followers effectively poisoned plantation owners, other enslaved people and even animals. Authorities feared that Makandal had the initiative, plan, and means to kill all the white people living on the island. Before he officially launched an out and out rebellion, Makandal was apprehended and condemned to death in January 1758 at Cap-Français. The plan was  for him to burn at the stake, but when the fire was lit, he broke free and ran off, an event that amplified his legendary status. Makandal was immediately recaptured, however, tied to a new board, and successfully set on fire (Colonial Williamsburg Foundation, n.d.).

Tacky’s Rebellion, an uprising of Akan slaves (known at the time as Coromantee), was so impactful it blew people’s minds. Tacky, the leader of this revolt, had been the king of his village in Fante land, West Africa. Tacky had the support and cooperation of local Obeah men who dispensed a powder to combatants that was designed to protect them from injury in battle. The powder, coupled with the belief that Obeah men could not be killed, fueled insurgents’ confidence in the fight. Tacky and his followers cleverly began their uprising on Easter Sunday when they knew no one would be paying attention or suspect anything. They easily took over several plantations and killed the owners. When they stopped for a break to celebrate their success, a slave snuck off and ratted them out. Shortly thereafter, a mounted militia of about 70 to 80 men, along with a group of maroons who were bound by treaty to suppress such rebellions, arrived to put a damper on the party. They captured and subsequently murdered an Obeah man by hanging him “with his mask, ornaments of teeth and bone and feather trimmings at a prominent place visible from the encampment of rebels” (Evans 2004). This caused many of the rebels to lose confidence and return to their plantations.

Tacky and his followers were chased by the Maroons and the legendary Maroon marksman known as Davy shot Tacky, cut off his head, and displayed it on a pole in Spanish Town. The rest of his followers were found in a cave near Tacky Falls, having killed themselves rather than succumb to slavery. While this particular insurgence was stopped, it prompted a series of other rebellions to break out all over Jamaica. Tacky’s Rebellion occurred in Jamaica from May to July of 1760.

Of course, the most frightening instance of warfare won by Voudou was the Haitian Revolution. Louisianans greatly feared the Haitians coming to New Orleans because of this legendary historical event.  During and after the war, swaths of refugees made their way to New Orleans, bringing their ancestral traditions with them. This is when Haitian Vodou met the Voudou-rich milieu thriving in underground New Orleans.

The growing instances of slave revolts in the Caribbean made authorities in Louisiana paranoid, for lack of a better word. A prime example of this can be seen in the famous Gris Gris Case, which occurred under Spanish rule in 1773. Authorities caught wind of slaves attempting to murder their master using a type of poisonous gris gris. The fear was that they would succeed in murdering the plantation owner and instigate an uprising and rebellion against the slave institution, so the men were taken to court and tried for conspiracy to commit murder (Frieberg 1980).

While not gris gris, a more recent example of Voudou being used for protection can be seen in Tijuana, Mexico, where the police there have resorted to various forms of magic, including Haitian Vodou, to deal with the high incidence of drug-related violent crime. “Despite being poorly paid – around $300 a month - some pay up to $160 for a tattoo of a Voodoo spirit like the three-horned Bosou Koblamin who protects his followers when they travel at night” (Hough). The Voodoo tattoos are believed to shield the person from bullets.

 

 Source: The Magic of Marie Laveau

Slave Uprisings and Acts of Resistance

Among the Ibos of Nigeria, by unknown photographer, possibly G. T. Basden, Philadelphia: J.B. Lippincott, 1921, pg. 96., Public Domain, https://commons.wikimedia.org/w/index.php?curid=5539484

A List of Slave Uprisings and Acts of Resistance

Throughout American history, from the colonial era to the present day, enslaved Africans and their descendants have engaged in powerful acts of resistance against oppression, with many of these taking the form of rebellions, revolts, and uprisings. These events are a testament to the indomitable spirit and resilience of those who fought for freedom, dignity, and justice, often risking everything to challenge systems of subjugation. While some events of slave uprisings and revolts are not strictly labeled as rebellions, instances such as insurrections or other collective acts of defiance with elements of rebellion are equally significant and are included here for their powerful symbolism of resistance.

 In Hoodoo, these events are observed to honor the courage, ingenuity, and spiritual strength of the ancestors who paved the way for liberation. Each uprising represents not only a struggle for physical freedom but also a profound spiritual act of reclaiming autonomy and asserting the sacred value of life and liberty. By acknowledging and reflecting on these events, you can connect to the ancestral power that fuels resilience and resistance for future generations.

The Haitian Revolution (1791-1804)

The Haitian Revolution (1791–1804) was a monumental uprising where enslaved Africans in Saint-Domingue, led by figures like Toussaint Louverture and inspired by Vodou ceremonies, overthrew French colonial rule to establish the first free Black republic. It is a Hoodoo observance as it embodies the ultimate triumph of ancestral strength, spiritual power, and collective resistance, serving as a profound source of empowerment and liberation for practitioners.

German Coast Uprising (1811)

The German Coast Uprising of January 8–10, 1811, was the largest slave rebellion in U.S. history, where enslaved Africans in Louisiana rose up to fight for their freedom, demonstrating unparalleled courage and resistance. Remembering the German Coast Uprising honors the ancestors’ fierce spirit of liberation and the collective power of unity, serving as a source of inspiration for resilience and ancestral connection in Hoodoo traditions.

United States v. Schooner Amistad (1841)

The case of United States v. Schooner Amistad stands as a landmark legal victory for freedom and justice. In 1839, a group of Mende captives from Sierra Leone, led by Sengbe Pieh (known as Joseph Cinqué), revolted aboard the Spanish slave ship La Amistad. After seizing control of the vessel, they attempted to navigate back to Africa but were eventually intercepted by U.S. authorities off the coast of Long Island, New York. The captives were imprisoned, sparking a highly publicized legal battle that made its way to the U.S. Supreme Court.

In 1841, the Court ruled in favor of the Mende, declaring them free individuals who had been unlawfully enslaved. This decision not only affirmed their right to resist oppression but also challenged the international slave trade’s legality. For Hoodoo practitioners, the Amistad rebellion symbolizes the triumph of ancestral strength, justice, and the indomitable will to reclaim freedom. The legacy of the captives’ resistance serves as a powerful reminder of the unyielding spirit required to fight against systemic injustice.

New York Slave Revolt (1712)

The New York Slave Revolt of 1712 was a bold and significant act of resistance by enslaved Africans and Indigenous people in colonial New York. On the night of April 6, 1712, a group of about 23 enslaved individuals armed themselves with hatchets, swords, and guns, setting fire to a building in the city to draw attention and ambush those who responded. Their aim was to strike against the harsh conditions of slavery and assert their humanity in the face of brutal oppression.

Though the revolt was quickly suppressed, resulting in severe punishment and execution for many involved, the event sent shockwaves through the colony and beyond. It exposed the fragility of the system of enslavement and planted seeds of fear among slaveholders about the power of collective rebellion. For Hoodoo practitioners, this uprising symbolizes the courage, resilience, and spiritual strength of the ancestors who dared to resist, reminding us of the ongoing fight for justice and liberation.

The Igbo Landing (1803)

The Igbo Landing stands as a powerful symbol of resistance and spiritual defiance. In 1803, a group of Igbo captives, who had been forcefully transported to the United States from West Africa, arrived at Dunbar Creek on St. Simons Island, Georgia. Upon realizing their fate as enslaved people, the Igbo revolted against their captors and chose to walk into the water, singing in their native language, rather than submit to a life of bondage. This act of mass resistance is often interpreted as a collective return to their ancestral spirits or as an assertion of their unyielding freedom.

The story of the Igbo Landing has been passed down through oral traditions, becoming a central narrative of strength and spiritual sovereignty within African American communities. For Hoodoo practitioners, the event represents the unbreakable connection to ancestral power and the sacred right to freedom. It is observed as a reminder of the enduring spirit of resistance and the profound sacrifices made by those who refused to surrender their dignity.

Charleston Workhouse Slave Rebellion (1849)

The Charleston Workhouse Slave Rebellion of 1849 was a courageous act of defiance by enslaved individuals confined in the notorious Charleston Workhouse in South Carolina. The workhouse was infamous for its brutal treatment of enslaved people sent there for punishment at the request of their enslavers. On June 16, a group of enslaved people seized the opportunity to resist their oppression, launching a rebellion to escape their imprisonment and harsh conditions.

Though the rebellion was swiftly quelled, it stands as a testament to the enduring spirit of resistance among enslaved individuals, even in the face of severe punishment. For Hoodoo practitioners, the Charleston Workhouse Slave Rebellion is a poignant reminder of the ancestral struggle for freedom and the resilience required to resist systemic oppression. This event is honored as a symbol of the unyielding fight for dignity and liberation, inspiring practitioners to connect with the enduring power of justice and resistance in their spiritual work.

Bois Caimen Ceremony (1791)

The Bois Caiman Ceremony, held on August 14, 1791, in Haiti, was a pivotal Vodou ritual that united enslaved Africans in a sacred pact to fight for their freedom, sparking the Haitian Revolution. It is a Hoodoo observance because it symbolizes the power of ancestral spirits, unity, and spiritual resistance, reminding practitioners of the deep connection between faith, ritual, and the fight for liberation.

Nat Turner’s Rebellion (1831)

Nat Turner’s Rebellion of August 1831 was a pivotal uprising led by Nat Turner, an enslaved preacher who believed he was divinely chosen to fight against the oppression of slavery, resulting in a bold yet tragic quest for liberation.  It is a Hoodoo observance because it exemplifies the ancestral spirit of resistance, guided by divine vision and spiritual conviction, inspiring practitioners to channel that same determination and courage in the fight for justice and freedom.

Gabriel’s Rebellion (1800)

Gabriel’s Rebellion, planned in 1800 by Gabriel Prosser, an enslaved blacksmith in Virginia, was a bold attempt to organize a large-scale uprising to demand freedom and justice for the enslaved. It is a Hoodoo observance because it honors the courage, strategic vision, and unwavering determination of the ancestors, embodying the spirit of liberation that resonates deeply within Hoodoo traditions.

Gloucester County Conspiracy (1663)

The Gloucester County Conspiracy, also known as the Servant's Plot or Birkenhead's Rebellion, stands as one of the earliest documented slave rebellions in America. Taking place in September 1663, this pivotal event marked the first known instance of English, Irish, African, and Indigenous indentured servants and enslaved people uniting in a common cause. Despite their differing ethnicities, their shared experience of harsh treatment created a powerful bond, allowing them to work collectively in defiance of their oppressors.

Occurring during a time when Virginian tobacco farmers were deeply reliant on their labor force for economic prosperity, the rebellion demonstrated the potential power of unified resistance. Although the plot was ultimately thwarted, the Gloucester County Conspiracy laid the foundation for future slave uprisings, establishing a legacy of organized resistance that would reverberate throughout American history. It remains a vital reminder of the enduring strength and solidarity of those who dared to rise against injustice.

Stono Rebellion (1739)

The Stono Rebellion of September 9, 1739, was a powerful uprising of enslaved Africans in South Carolina who sought freedom by marching toward Spanish Florida, carrying banners and chanting for liberty. It is a Hoodoo observance as it honors the bravery and spiritual resistance of the ancestors, reflecting the unyielding quest for freedom that resonates deeply within Hoodoo practices and traditions.

Chesapeake Rebellion (1721-1730)

The Chesapeake Rebellion, spanning the 1720s, was one of the largest and most sustained slave revolts in colonial America. Centered in the tobacco plantations of Virginia and Maryland, this uprising involved hundreds of enslaved Africans who sought freedom by escaping into the swamps and forests, forming maroon communities to resist recapture. Beginning in 1721, enslaved workers launched coordinated acts of resistance, including escapes and the destruction of plantation property.

The rebellion reached its height in 1730, when a large group of enslaved individuals attempted to join maroon settlements but were intercepted by colonial militia forces. Although many were captured or killed, the Chesapeake Rebellion highlighted the determination of the enslaved to fight for freedom and autonomy, despite the oppressive conditions of the tobacco economy. In Hoodoo traditions, the rebellion is remembered as a powerful testament to ancestral resilience and defiance, inspiring practitioners to honor the spirit of those who resisted enslavement through collective strength and unity.

Slave Revolt in the Cherokee Nation (1842)

The Slave Revolt in the Cherokee Nation of 1842 was a daring and significant act of resistance by enslaved African people held in bondage by Cherokee slaveholders. The rebellion, one of the largest known uprisings in Indian Territory, occurred near Tahlequah, in present-day Oklahoma. About 20 enslaved individuals launched the revolt, escaping captivity with the intent of reaching freedom in Mexico, where slavery was outlawed. Along the way, they freed additional enslaved people, growing their numbers to over 30.

The rebellion highlighted the complex intersection of slavery within Indigenous nations and the broader fight for African liberation. Although the revolt was ultimately suppressed, it remains a powerful example of unity and courage against oppressive systems. In Hoodoo, this uprising is observed as a testament to the determination of the enslaved to seek freedom, even in the face of daunting odds. It honors the resilience of those who resisted bondage, inspiring practitioners to connect with the ancestral power of liberation and defiance.

The Second Seminole War (1835–1842)

The Second Seminole War was a fierce and prolonged conflict between the United States government and the Seminole people in Florida, who were joined by escaped African slaves seeking refuge and freedom. It began as an effort by the U.S. to forcibly remove the Seminoles from their lands under the Indian Removal Act, but the Seminoles, led by Osceola and other leaders, fiercely resisted. The Seminoles and their African allies created a united front, with the Black Seminoles playing a key role as warriors, translators, and guides.

This war became a symbol of defiance against oppression, as it demonstrated the power of unity among Indigenous people and African fugitives in resisting colonial expansion and enslavement. Despite enduring devastating losses, the Seminoles were never fully defeated, and some remained in Florida, a testament to their resilience. In Hoodoo, the Second Seminole War is remembered as a spiritual and physical battle for freedom, embodying the enduring fight against enslavement and displacement. Practitioners honor the legacy of resistance forged through solidarity and courage.

Fighting Police Abuse

In the early hours of March 3, 1991, a police chase in Los Angeles ended in an incident that would become synonymous with police brutality: the beating of a young man named Rodney King by members of the Los Angeles Police Department. An amateur video, televised nationwide, showed King lying on the ground while three officers kicked him and struck him repeatedly with their nightsticks. No one who viewed that beating will ever forget its viciousness.

The Rodney King incident projected the brutal reality of police abuse into living rooms across the nation, and for a while, the problem was front page news. Political leaders condemned police use of excessive force and appointed special commissions to investigate incidents of brutality. The media covered the issue extensively, calling particular attention to the fact that police abuse was not evenly distributed throughout American society, but disproportionately victimized people of color.

Even though there has been some progress, police abuse is still very much an American problem today.

In today's current social climate, it is important to know your rights in order to stay safe. Download the manual Fighting Police Abuse below.

Fighting Police Abuse_ A Community Action Manual _ American Civil Liberties Union.pdf

Source: https://www.aclu.org/other/fighting-police-abuse-community-action-manual


Seeds of Defiance: How Ukrainian Grandmothers Turned Sunflowers into Symbols of Resistance

Sunflowers are a cherished national symbol of Ukraine, representing joy, happiness, and all that fueled the beauty and fortitude of its people. They took on profound meaning during the Russo-Ukrainian War. In a moment that resonated worldwide, a Ukrainian grandmother boldly confronted Russian soldiers, offering sunflower seeds with a defiant message: “Take these seeds so sunflowers grow when you die here.” Their words symbolized courage, resilience, and the enduring spirit of a nation under siege. What began as an act of resistance transformed the sunflower into a powerful emblem of hope and unity, embodying the determination of the Ukrainian people to defend their land and heritage.
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Spirit Medium Inspired Insurrections

A number of rebellions against European powers were inspired by spirit mediums. This tradition of fighting off bullets with magick potions and spells goes back hundreds of years. In the 19th century these acts of resistance were common throughout Africa.

The historical narratives of resistance against colonial powers often carry stories of remarkable courage and unconventional strategies. Among these tales, the influence of spirit mediums and mystic practices in fighting rebellions against European dominance stands out. Across Africa in the 19th century, these unconventional acts of resistance were notably prevalent, weaving threads of mysticism, folklore, and magickal empowerment into these struggles.

Spirit mediums served as conduits between the earthly realm and the spiritual, wielding immense influence within their communities. Their perceived ability to communicate with spirits and tap into supernatural forces provided a unique channel for rallying resistance. Often revered figures, these mediums utilized their spiritual connections to inspire and mobilize their communities, imparting a sense of invincibility that was deeply rooted in cultural beliefs. Their presence and guidance emboldened fighters, instilling them with a conviction that transcended the physical limitations of armed conflict.

These insurrections were not merely about conventional warfare; they carried the essence of magick, blending gris gris, potions, and spells into the fight against colonial powers. The magickal empowerment offered by these mediums was believed to shield fighters from bullets and harm, fostering a belief in their invincibility. This reliance on spiritual strength and supernatural protection became a powerful driving force behind these acts of resistance.

While these spirit-medium-inspired rebellions may seem unconventional, they underscore the evolution of African history and the multifaceted nature of resistance against colonialism. They reveal the deep-rooted significance of mystic beliefs and spiritual guidance in shaping the narratives of defiance and struggle against external forces seeking dominance. These tales stand as testaments to the diverse and often overlooked ways in which communities found strength, unity, and resilience in the face of oppressive rule.
       
 MAJI MAJI
The hated regime of cotton growing provided the impetus for rebellion against German colonial rule in Tanganika. The leader of the Maji Maji movement was Kinjikitile Ngwale, a medium possessed with a snake spirit called Hongo. He encouraged his supporters to sprinkle their bodies with  magic  water, known as maji maji, which they believed would protect them  from bullets.
 
His movement spread from his base in Ngarambe, some 200 miles south from Dar Es Salaam. Five missionaries were murdered and German reinforcements were sent in. In the end, the magic water which they thought would protect them from the German guns failed.
       
Thousands were killed in battle. German revenge was terrible; a scorched earth policy wiped out whole villages and all their crops. It's estimated 250,000 died from famine.
       
AMBUYA NEHANDA
The Chimurenga wars 1896-7 in Matabeleland and Shonaland (in modern Zimbabwe) were inspired by traditional prophets and priests or svikiro. They blamed the Europeans for all hardship: the hut tax, forced labour, drought, rinderpest. The most famous svikiro was Ambuya Nehanda. Some 8,000 Africans died in these wars. Four hundred and fifty Europeans were killed.
       
CHRISTIAN DISSENT
 John Chilembwe was an American trained missionary who returned to his native Nyasaland (now Malawi). He believed in a new African society based on Christian values but independent of Europeans. He attacked tax and recruitment, and led an armed insurrection against the British. He was executed in 1915.
       
In Nigeria Garrick Braide called himself Elijah II and claimed the British were about to leave Nigeria because of the war - his prophesies contributed to a revolt in Kwale Ibo.

 


Source: https://www.bbc.co.uk/worldservice/africa/features/storyofafrica/11chapter7.shtml

War Water


In Marie Laveau’s time, the potion we know today as War Water or Water of Mars was likely not known by either name, though we can’t be certain. However, she is likely to have made similar potions and use it in a similar manner as is suggested in modern times. The potion would be placed in a bottle and then tossed against an enemy’s front door or side of the house as a threat to the intended target.


War Water is rusty water that contains cut nails, rusty nails, or coffin nails. The nails come from different places in order to take advantage of their magical correspondences. For example, using nails from a jail would add the element of possible imprisonment for the target. Nails from a hospital would add the element of illness to the conjure. We are lucky to have a description from 1860 – well before Marie Laveau’s death – that describes the use of water in such a manner by “hags, ugly as sin” who:


…mutter a jargon as unintelligible as a mixture of Chinese, Tahitian and Senegambian words. Water, as it is supposed, all powerful to injure, is distributed, so that it may be thrown in front of the door or upon the wall of some house against whose inmates a Voudou may entertain a prejudice. Of course, their spies keep watch upon family affairs, and if a death happens or a difficulty, it is immediately reported that the charm has operated. To the superstitious, it is conclusive evidence of the witchcraft power of the queen sorceress. (Daily True Delta)


Interestingly, we can trace the use of water used in actual war to the Maji Maji Rebellion, an armed insurgence against German colonial rule in German East Africa (modern-day Tanzania). The war, which lasted from 1905 to 1907, was prompted by a German policy designed to force the indigenous population to grow cotton for export. Just like the Haitians turned to gris gris and the Voudou spirits to win the Haitian Revolution in 1791, indigenous insurgents turned to conjure to both drive out the Germans, as well as unify around this cultural resource during the rebellion. The spirit medium and leader of the rebellion, Kinjikitile "Bokero" Ngwale, is said to have been possessed by a serpent spirit called Hongo who told him that the people of German East Africa should eliminate the Germans. Thus, he gave his followers a war medicine or a holy water called maji to protect them from German bullets (Jestice). This war water contained water mixed with castor oil and millet seeds (Pakenham). It should be noted that although the maji appeared to be an abject failure in terms of physically protecting the soldiers from harm, Kinjikitile Bokero Ngwale is considered a hero among the great warrior tribe of Ngoni.


In Louisiana, war water was often oil of tar in swamp water with a little Spanish moss thrown in. The latter is the formula I am most familiar with as a New Orleans native, though I make a nice rusty water too. Nails may or may not be an addition to this basic recipe. Though, as with anything Hoodoo, formulas vary between families and practitioners. 


To create War Water, add a little creosote, tar, and Spanish Moss to a base of swamp water. Toss in a few rusty nails. Allow the potion to sit for a few weeks before use. Wipe it on doorknobs where enemies will touch it or sprinkle it on their street where they will have to walk on it. It is not advisable to throw a bottle against someone’s home or property anymore as that can be considered an act of domestic terrorism in modern times.


You can purchase War Water from Creole Moon.

The 1950s plan to erase Indian Country


In the late 1940s, a group of venerable white men selected by President Harry Truman began working in Washington, D.C., to come up with a solution to the so-called "Indian problem." Among them were congressmen, cabinet officials and pundits.


Discussion of assimilating Native Americans was often dripping with eugenic overtones. The Hoover Commission reported, matter-of-factly, "The Indian population is no longer a pure ethnic group. Rather it represents a melange of 'full bloods' and people of mixed ancestry."


Practicing Indigenous religions was largely against the law, and people had to hide their sacred objects lest they be confiscated by church or government officials and destroyed, or put in a museum.


Read more . . .