Hoodoo, or Voodoo, as pronounced by the whites, is burning with a flame in America, with all the intensity of a suppressed religion. It has its thousands of secret adherents. It adapts itself like Christianity to its locale, reclaiming some of its borrowed characteristics to itself. Such as fire-worship as signified in the Christian church by the altar and the candles. And the belief in the power of water to sanctify as in baptism. Belief in magic is older than writing. So nobody knows how it started. (176)
There is a story retold by Zora Neale Hurston at the end of Part One of Mules and Men. It is about a man named High Walker who could raise the bones in the graveyard to life, but only for a moment. He needed only to command the bones to “shake yo’self.” Another man asks the devil to take his soul so he could die. He is sick of the world as it is. He dried up and left only bones behind. High Walker came across these bones and asks them to shake. The bones do not shake but it does talk to High Walker telling him to beware and that he will join them soon. High Walker finds a white man and tells him about the talking skull. When the skull does not reply to High Walker in the presence of a white man, the white man kills High Walker by slicing off his head. Later the skull tells High Walker that he told him that to watch out. The white man runs off when he seen the bones shake on their own. They proclaim victory having seized High Walker’s bones.
This story is sits in the book just before Hurston makes the transition to discussing hoodoo. It suggests a few things about this African-American religion. The struggle over the boundary between life and death, the power of the devil, the unknowability of the nuances of the religion to white people, and its playfulness. Hurston tells us that hoodoo is a part of the suppressed and underground tradition of black people in America, as much a part of their tradition as the folk stories. By including this in Mules and Men she is posing a challenge. You cannot just accept the stories—even incorporate them into mainstream American culture through public education—without taking the entire package. Although I guess she knows few will. Brer Rabbit will always have a place in American folklore. I am less sure about voodoo (at least not as something most people will praise and speak of casually with their children). Perhaps what make is more frightening is that it is not capable of being assimilated. It is part of a culture of resistance in active revolt and as such not possibly co-opted.
Hurston tries to find the origin of hoodoo in general use of magic in all cultures, suggesting its roots even as far back as the mythical figures of the Old Testament. She clearly wants to tell us that the line between Christianity and voodoo is not very far. Moses in her view was a glorified conjure doctor. Yet, she quickly gets to her main point which is the application of hoodoo in the contemporary United States, especially New Orleans, where she experimented in various hoodoo ceremonies and rituals as well as telling stories about practitioners and consumers of hoodoo. People sought out voodoo for dramatic life-changing needs such as finding a mate and for more mundane things like medical treatment. I find it interesting that this religion fills in where Jim Crow segregation likely made access to physicians more difficult. One “member of a disappearing school of folk magic” used hoodoo to provide legal services, including criminal defense.
Looking at this we are almost forced to go back to this question I looked at in some early posts (“McTeague”) about the role of professionalization in a free society. The question is, by whose standards is this conjure doctor lawyer unsuitable? The law’s standard, of course. But whose interest is served by seeing the formal written law as the only possible standard for resolving conflicts in society. I do not want to aggrandize this practicioner too much. Many of the spells he cast seemed to have the purpose of obstructing justice (silencing witnesses and such), but at a more basic level we understand that the reason lawyers have power to interpret the law and most of the rest of us do not, is that they have a piece of paper backed by the legal authority of the state. I am still not sure how we can find alternatives to professions (even Bakunin seems to accept some professionalization in his theory of authority), but I suppose they should be more free and more reflective of people’s diverse traditions and values.
The end of Mules and Men consists of some fairly extensive appendices, with a glossary, some songs lyrics with musical scores, and methods for casting various hoodoo spells (many of them cures for illnesses, but some are more interesting things like love potions).
In short, Mules and Men is a great book. Hurston did a great service in recording African American folklore traditions at a particular moment in time, but she also gives us good reasons to see this tradition as part of the broader narrative of black working class resistance. Her inclusion of hoodoo is a powerful reminder that we cannot bracket these traditions when we study them.