Southern Cunning: Folkloric Witchcraft In The American South

by Aaron Oberon

Overview

Southern Cunning is a journey through the folklore of the American South and a look at the power these stories hold for modern witches. Through the lens of folklore, animism, and bioregionalism the book shows how to bring rituals in folklore into the modern day and presents a uniquely American approach to witchcraft born out of the land and practical application.

Product Details

ISBN-13:	9781789041965
Publisher:	Moon Books
Publication date:	08/01/2019
Pages:	152
Sales rank:	357,990
Product dimensions:	5.50(w) x 8.40(h) x 0.50(d)

About the Author

Aaron Oberon is a Southern folk witch with a passion for bringing witchcraft to people from different roots. Aaron writes about queer magic, bioregionalism, and witchcraft that gets down in the dirt. It is deeply important to Aaron that he helps to make witchcraft and magic more accessible to those from underprivileged areas. His goal in writing is to demonstrate that there is power in the stories of families and local land. Aaron lives in Fort Myers, Florida, USA.

Read an Excerpt

CHAPTER 1

Searching for Witchcraft in the Stories of the South

There are devils living in the dirt. There are dead men forced into the shape of beetles and women who command them. There are men who shoot the sun with silver bullets and greet the devil as an old friend. There are mothers who go through super markets buying herbs for healing and herbs for cursing. There are brothers who go out at midnight and bury bottles at the crossroads. There are witches in them hills, by the swamps, and in your apartment complex.

For many of us, the witches of folklore are not just characters in books; they are our inspirations, our aspirations, and our ancestors. Contemporary witchcraft is a hodgepodge of practices from around the world. It is a mix of religions, social movements, and revitalizations. Some of us witches have been taught that witchcraft is about four corners and gods, but that may not ring true for everyone. Some contemporary witches grew up on stories about hags cursing those who did them wrong and thought, "I want to be like her."

Folkloric witchcraft is a stream of traditional witchcraft that is firmly rooted in folklore and bioregionalism. I call it a stream because it doesn't fit quite so neatly into what is considered traditional witchcraft and because it avoids a mess of confusion with capital letters. Folkloric witchcraft isn't necessarily as concerned with historical accuracy, as is proper traditional witchcraft, instead, it focuses on personal authenticity and accountability. It's about remembering those witches in folk tales and creating our own witchcraft and folk tales today. It is witchcraft rooted in folklore and blooming where we land.

Us American witches grew up hearing urban legends, campfire stories, and tales of haunted houses in the places we lived and never batted an eye. We were taught that these were "just stories" by other contemporary witches, and that mythology or pre-Christian religion is the one true wellspring of all witchcraft. Traditional witchcraft came at about the same time as contemporary witchcraft, but differed in that it argued that witchcraft was a largely secular practice that often intertwined pre-Christian and Christian world views.

I was first exposed to witchcraft through scary stories, the Bible, and television. I grew up in the South and learned ways to read the Psalms to make things go my way and I even learned how to put the right objects into bags to make things I didn't like go away. I took what I saw on TV or heard in a story and made it work for me. Then, I met contemporary witches and they told me I was doing it wrong. I was told that I needed to work with the classical elements and throw out my Bible. I was told that to be a witch, I needed to be Wiccan. I was told to pick out names from a book of mythology and invoke these chosen names as my patrons. I saw the way that these other witches grew through these same methods and I wanted to be like them. However, I didn't grow magically for years because I continually tried to force myself into someone else's box.

Eventually, I came across folk magic and saw some awfully familiar things – Cunning Folk who used psalms to cure and witches who lived in swamps and made magic bags. I met folks who called themselves traditional witches, and things started to fall in line. A little. I brought back all the things I started with and challenged the norms of the witchcraft around me. I started searching for a witchcraft that felt organic. I realized real quickly that I wasn't alone.

At its heart, this book is an exploration. It isn't a how-to or a claim of unbroken lines of witchcraft. This is a case study; an example of how I looked back on where I grew up and the stories of that place, the stories that my parents and grandparents heard, and how the land I lived on guided me from a young age without my knowing. I want to look at folklore as a source of power, the land as a teacher, and my ancestors as starting points. Most importantly, this book is for anyone who is looking at the witchcraft that has been presented to them and says, "That doesn't look anything like me."

In writing this book, I went through one of the most prominent examples of witch lore in the United States, The Silver Bullet. From this work, I began to piece together a cohesive practice based on what was presented and from my personal experience. With that in mind, this book acts as an examination of The Silver Bullet, and the practice I have formed around it over the course of several years. Case studies should provide the reader with insights as to how these tools can be applied, but it is not an absolute guide to folkloric witchcraft. Most of the time, what was in the stories could not be translated literally or done by me. Generally, that was because a story involved boiling a cat alive, shooting a gun into the air, or anything else that common sense today says not to do.

The goal isn't to perfectly mimic what the folklore presents, otherwise what would be the point in grounding it to where I live? Rather, the goal is to look at folklore and urban legends as things intimately tied to where we live. This book is mostly for witches in the United States, and more specifically in the South. The general idea, however, can be applied to any region around the world with the idea being that the stories we tell have power, and that where we tell those stories helps bring them to life.

Additionally, I want this to be practical and something that readers can look at and understand. Most books on traditional witchcraft are very poetic, academic, and formal. Academics are incredibly important in traditional witchcraft, but can be alienating and create a lot of "armchair witchcraft". Similarly, poetic books on witchcraft often focus on deep mysteries and can come off to the reader as pretentious, even if that's not the intention. Formality can be great, but the crossover between all three of these things has given traditional witchcraft a certain reputation. Basically, there is an air of absolute and required seriousness that pervades the traditional witchcraft world, along with a lot of people who fall back on the statement, "You wouldn't understand."

I've been there and I even tried to make this book fit that mold. However, when I was writing like that, I wasn't writing anything of substance. I'm not a brooding or very serious person. I was raised in a poor, rural town in Central Florida, and I went to a private college where I was labeled a backwoods hick. It was difficult for some folks to hear academic jargon coming out of my mouth without immediately discrediting what I was saying because of my accent. The writing of this book reflects my education and my upbringing – tight sections of citation and academic background, with a whole lot of "Y'all ain't gon' believe this!" thrown in.

To try and make this something flowery and cosmically profound just doesn't work with who I am as a person, where I come from, or the stories that came with it. If we idolize the cranky ole' hag of folklore but use language she would side eye at, who are we trying to impress?

What this is

For the most part, this book is a head first dive into The Silver Bullet. You'll find versions of the rituals in that book that make sense for a witch today. You'll also find bits of folk magic, modern ideas about spirits, devil talk, leaving your skin behind, familiar spirits, and hopefully, a sense of humor about what we witches do. You'll find plenty of serious and potentially life changing events, but don't think for a second that some kooky shit don't happen when dead folks are involved.

You may also find some aspects of this book you're already familiar with that are pulled from other streams of magic. For example, influences from grimoires, conjure, folk magic, cunning craft, and others wormed their way into the pages and found a home. All these bits of magic also influenced the folklore collected in The Silver Bullet, but that doesn't mean you'll learn any of those traditions in and of themselves. Those things are learned from people and spirits, not a book.

This book can provide you with tools to look at your folklore and say, "There's something more to that" and bring it into your craft. You'll learn how to approach land spirits and how to listen to them. You'll learn ways to hex a lousy neighbor and how to use the crossroads to meet with a certain Ole' Man. You'll learn how initiation from spirits can impact you, and hopefully, you already have the common sense to decide if it's really what you want.

The rituals pulled from The Silver Bullet are written as an "ideal" way to do them meaning that they're written as if you have access to everything described. I do this for a few reasons, mainly because I can't possibly write every single potential scenario that may occur. By writing the rituals from an idealized perspective you, the reader, can look at something and say, "Well that ain't gonna work so I'll do it this way." I'll list some changes I've made along the way along with some personal experiences, but there's a reason I only focus on The Silver Bullet and not all the other folklore that's out there. I actually wanted to finish the book. If I didn't narrow it down, it would never have made it into your lovely hands.

What this ain't

This book isn't always comfortable. Folklore is nasty, and witches are nastier; they have always been curse slingers, shapeshifters, and rule benders. Now, I'm not as nasty as some of those lovely ladies, but I don't shy away from who they are. You won't find much sugar coating in this book. We might not perfectly mirror the old witches, but we sure are inspired by them. To that end, you won't find the familiar distinguishing features of most contemporary witchcraft. There are no gods or goddesses, no elements or watch towers, and no seasonal celebrations. There's no paganism in this book. This is not to say pagans can't practice this way, but rather that anyone from any background can practice this way. How you handle your religion and witchcraft ain't my business.

I also won't be denigrating Christianity. The Bible is a massive influence on witchcraft, whether we like it or not. In fact, I use the Bible in almost all of my witchcraft and it will be featured throughout the book. It's not religious in this context, but it's also not stripped of its religious perspective. It's very likely some folk reading this will have an uncomfortable relationship with Christianity and may even feel uncomfortable reading about it in this book. I hope that more witches get used to being uncomfortable and address why these between states are uncomfortable.

Most importantly, let me spell out that this book has nothing to do with so-called "Confederate Pride" or any other excuse for white supremacy. By including the word "Southern" in the title of this book there are going to be some misguided folks who want to use this material the wrong way. The South is a place filled with people from all over the world and ultimately, the South wouldn't exist without people of color. Southerners should be bound together by hospitality, comfort food, and an understanding of the land. Furthermore, European decedents (white folks) should be using their places of privilege to shut down any notion that the South is a white experience. So, if you picked this up intending to have some kind of Southern, White Witch Wonderbread fantasy, put it down.

What makes the Witch?

Witches today can't agree on what a witch is. However, folklore and anthropology are relatively clear on what witchcraft is: magic done to harm someone or something. To them, witchcraft is magic that does a bad thing. So, do we as contemporary witches have to accept that as the way we ourselves think of witches today? No, as long as we realize that almost the entire world thinks otherwise.

"Witch" is a reclaimed slur. It has always been a negative thing, and in most places, it is still a negative thing. Depending on where I travel, I go from being a witch to being an ancestral practitioner real fast. When we use the word "witch", we have to know what its historical meaning is, especially if we plan on inverting it in some way.

In a book on witchcraft, there has to be some kind of definition as to what a witch is. Whether you agree with the definition I give ain't important, but if there's no definition to set things straight, then the perspective may be confusing. I'll define "witch", and then define what a folkloric witch is within the confines of this book.

To help define what a witch is, I did a short catalogue of various elements that take place in initiation rituals of The Silver Bullet. These tales give us a solid read on the views of the general Southern population concerning witches. I went through these stories to find the most common themes on what makes a witch and, most importantly, to answer the question "What did witches in folklore do?"

They cursed. They cursed a lot. In seventeen out of twenty-four stories, witches are cursing someone. The cursed cows, butter, kids, and guns. They were able to do all this cursin' because they had been initiated into witchcraft by the Devil through various rituals. As shown in folklore, a witch is someone who gains power from the Devil and utilizes that power most often to curse, and always to further their own goals.

That is what we see in folklore; however, we do not live within our folklore. So, what matters to us is how we define what a witch is within the context of this book. For the goal of this book, a witch is someone who attains power from otherworldly entities to be used in whichever way they see fit. It's important to go through the stories and the information because that allows us to know the rules. When you know the rules, you can break them accordingly.

Definitions and Terms of Importance

For clarity, there are some other terms that I use specifically throughout the book that could use some defining.

• Contemporary witchcraft refers to the entire body of witchcraft being practiced in the contemporary era (1945-present) which includes folkloric witchcraft, Traditional Witchcraft, and Wicca. Ultimately, it's a broad term that refers to a specific time frame, though not a specific tradition or approach.

• Early Modern Witchcraft is historically attested witchcraft beliefs and practices found throughout trial records, historical documents, and archeological research. Early Modern Witchcraft is frequently looked to for inspiration in contemporary witchcraft practices as there is a wealth of information surrounding witchcraft during this time.

• Traditional Witchcraft is lineaged non-Wiccan witchcraft. Traditional Witchcraft often includes a coven structure and very specific ritual techniques that vary little between person to person. Conversely, traditional witchcraft refers to non-lineaged, non-Wiccan witchcraft that draws on history, folklore, and bioregionalism as influences.

• Folkloric witchcraft is a term I use to replace lowercase traditional witchcraft which focuses primarily on local folklore, ancestral traditions, and bioregionalism to inform a person's witchcraft. Both folkloric and traditional witchcraft are individualized practices, often lacking any kind of coven or group structure and has high amounts of variety between practitioners who claim the terms.

Now, folks may not agree on the specifics of all these terms and that's quite alright. Witches are finicky creatures, and we have very strong opinions on what things mean. Take the terms as I use them for this book and then draw your own conclusions.

Folk Witch

A folk witch speaks with the dead. They know the stories and build upon them. They keep a familiar spirit who is the witches' seat of power. Folklore is how we enact that power. A folk witch isn't initiated by flesh; rather, a folk witch learns from the story of Jonas Dotson. A folk witch is initiated by spirit. This initiator was originally called the Devil, but it's probably more honest to call this initiator a devil; one of many.

Beyond any of that, a folk witch is someone who holds themselves accountable, learning to tread the line of what can and cannot be changed, in both practice and life. Honesty is what propels folk witches forward – honesty with other witches, with the spirits, and with yourself. That's not to say that a folk witch is an open book as there are still secrets to be had. But, a folk witch isn't someone to say what they do is authentic over what another does, or tell other witches what they're doing is wrong. A folk witch knows, "what you eat don't make me shit."

(Continues…)

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Excerpted from "Southern Cunning"
by .
Copyright © 2018 Aaron Oberon.
Excerpted by permission of John Hunt Publishing Ltd..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Acknowledgements vi

Searching for Witchcraft in the Stories of the South 1

Omens, Dreams, and Divination - Languages of the Spirits 10

Protections 16

Bible and Church Magic 26

Witchballs 32

The Cost of Cursing 37

Initiation by Spirit in the American South 42

Making the Crossroads 62

Call of the Familiar 66

Ghosts in the Land - Meeting Nature Spirits in the South 77

Hi Ho! Through the Keyhole I Go! 95

The Devil's Wife: A Note on UPG, Following Spirit, and Self Disclosure 107

Death and Ancestors 113

The Witch Father of Southern Cunning 121

Closing Thoughts 124

Tool Index 126