Black African magic, also known as "weef" or witchcraft, has been a prominent aspect of African culture for centuries. In many African societies, the belief in magic and the supernatural is deeply ingrained and plays an important role in people's daily lives. Black African magic has a rich history and is often associated with traditional healers or witch doctors, who possess magical powers and abilities. These healers are believed to have the ability to communicate with spirits, perform rituals, and cast spells to influence the physical and spiritual world. In African culture, black African magic is viewed as a means of seeking protection, solving problems, and achieving desired outcomes. Many individuals turn to witch doctors or traditional healers for help in matters of love, fertility, health, and prosperity.
"The sun returns! The light returns!
The earth begins to warm once more!
The time of darkness has passed,
and a path of light begins the new day.
Welcome, welcome, the heat of the sun,
blessing us all with its rays."
While Wicca utilizes old Celtic holidays, it s not a Celtic tradition, and I have never felt any real personal connection to the Ancient Celts all while having some Welsh heritage. Midsummer makes celestial sense as the start of a new turn, but the time I feel the most transition and change on a year to year basis is in September.
Many individuals turn to witch doctors or traditional healers for help in matters of love, fertility, health, and prosperity. The practice of black African magic is often surrounded by secrecy and mysticism. It involves the use of various tools, such as herbs, animal parts, and objects of personal significance.
Happy Pagan New Year?
For many Pagans Samhain is the Pagan New Year. That feeling isn’t universal by any means, there are some Pagan groups that celebrate the “New Year” at Beltane, and I’d be willing to guess that there have to be at least a few groups who celebrate it at Yule. World wide there are dozens of “New Years” ranging from the well known Chinese New Year to the Buddhist Songkran April 13-15. Rosh Hashanah is the Jewish New Year (always 163 days after Passover) and the Russian Orthodox Church holds to the Julian Calendar and celebrates the new year on January 14. The astrological New Year occurs on the Spring Equinox, and in Iran the New Year is still celebrated on that day.
Mexican Calendar from 1791. From WikiMedia.For most Americans and Europeans the new year is celebrated on January 1, and despite being a Pagan, that’s generally when I celebrate it too. I like the party, and there’s a distinctive cultural shift at the time of year as well. The Christmas stuff finally comes down and most of society takes a figurative deep breath as it recovers from the bustling holiday season. Celestially, January first makes little sense as the start of a new year, but it’s where we’ve ended up in the Western World, and I’m not one for big battles.
In ritual, I play lip-service to the idea that Samhain marks the beginning of a new year, and I probably do it because it’s generally expected in Pagan circles. My Samhain rituals this year and last opened up with the line: “We gather here tonight to celebrate the passing of the Old Year and to welcome in the new.” The Celts who celebrated Samhain allegedly used that night to mark the new year, so putting those echoes into my own rituals is a bit of an homage, but I’ve never made a New Year’s Resolution on Samhain.
Perhaps that’s because Samhain has never felt like the start of a new year to me, instead it’s always felt like the beginning of the end. There are many sabbat celebrations during the “dark” part of the year that feel more like a new start. Yule is an obvious answer here; it’s the darkest night of the year, but it’s also the start of the sun’s waxing phase. From winter solstice to summer solstice the days will continually get longer. In ritual I’ve often acknowledged that return of the light, but it’s not something I really feel in December. If anything I just feel the darkness and the stillness of early winter; with work often starting before the sun fully rises and not ending until it goes down.
George Cruikshank – Herne’s Oak from ‘The Merry Wives of Windsor. From WikiMedia.
Imbolc has always felt like the true “return of the light” sabbat. By early February the days are finally noticeably longer, and in some parts of the country there are even signs of Spring. Even when I lived in Michigan there were always stirrings of the Spring yet to come in early February. Sometimes you’d find a bud on a tree, hear a bird chirp, or see a little creature stirring. (In Northern California lots of things bloom in early February, February showers bring March flowers.) Yule and Imbolc for very different reasons feel more like a “Pagan New Year” to me than Samhain does.
There are groups that celebrate Beltane as a Pagan New Year, something which has never quite worked for me. By Beltane everything has been reborn. The grass is green, flowers are blooming, and formerly empty branches are now full of leaves. The Maiden is now a young woman, to me, celebrating a new year here would be like celebrating someone’s “first birthday” on the day they turn seventeen. No problem here with those that celebrate a new turn of the wheel in early May, but my brain doesn’t quite grasp it.
“Prince Arthur and the Faerie Queen” by Henry Fuseli. From WikiMedia
Midsummer makes celestial sense as the start of a new turn, but the time I feel the most transition and change on a year to year basis is in September. Part of that is most certainly conditioning. Late August/early September has traditionally been the start of the new school year (I say traditionally because that’s starting to change) for my entire lifetime. Even with or without kids (or school) we are all used to the “back to school sales” and dial into the feeling of new beginnings. Top that off with the beginning of new television and football seasons and you’ve got a lot of new starts all near the first week of September. The transition from Summer to Fall has always been the most dramatic seasonal shift for me as well. Samhain occurs either in the middle or at the end of that shift (depending on where one lives), and as a result doesn’t feel like a logical start to the new year.
When I became a Wiccan I adopted all the traditions that go along with that religious choice. One of those adoptions were the seasonal rituals first celebrated by the Celts along with the cross-quarter celebrations of equinoxes and solstices. While Wicca utilizes old Celtic holidays, it’s not a Celtic tradition, and I have never felt any real personal connection to the Ancient Celts (all while having some Welsh heritage). I’ve always been most connected to Greek deities, but since I’m most comfortable with Wiccan ritual I’ve never felt the need to adopt a Hellenic Re-constructionist holiday cycle. If I ever did, maybe I’d celebrate the Ancient Greek New Year (the first new moon after the summer solstice) or maybe March 1, the Roman New Year.
Instead of one “New Year” perhaps we all celebrate multiple New Year’s throughout the course of twelve months? There’s the acknowledgement of the year’s turn at Samhain, and the welcoming of the light at Imbolc or Yule. The secular New Year is always good for a party, and legally at least marks society’s change from one year to another. There are the early autumn re-starts as well, giving me at least four “New Year Celebrations” each Turn of the Wheel. I love holidays, so the more the merrier, but don’t look at me funny if I don’t wish you a “Happy New Year” next Samhain.
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These items are believed to possess spiritual energy and have the power to manipulate forces beyond the natural world. However, it is essential to note that black African magic is not universally accepted or believed in by all Africans. It can be a controversial topic, and some African communities may view it as superstition or consider it to be harmful. There is often a fine line between black African magic and harmful practices, such as witchcraft accusations and harmful spells. In recent years, the perception and practice of black African magic have also been influenced by globalization and modernization. As African societies become increasingly connected to the global world, traditional beliefs and practices are being challenged and, in some cases, replaced by more contemporary and Westernized perspectives. Despite the changing landscape, black African magic remains a powerful force in many African communities, providing comfort, guidance, and a sense of cultural identity. It continues to shape the lives and beliefs of countless individuals across the African continent, serving as a testament to the enduring power of traditional African spirituality..
Reviews for "Sacred Objects and Symbols in Black African Magic"
1. John - 1 out of 5 stars
I found "Black African Magic Weef" to be highly disappointing. The story had no depth, the characters were one-dimensional, and the dialogue felt forced and unnatural. The plot itself was confusing and disjointed, making it difficult for me to stay engaged. Overall, I was not impressed with this book and would not recommend it to others.
2. Sarah - 2 out of 5 stars
I had high hopes for "Black African Magic Weef" but was ultimately let down. The writing style was lackluster, and the story failed to captivate my interest. The depiction of African culture felt stereotypical and shallow, lacking the nuance and authenticity I was hoping for. While there were some interesting elements, they were overshadowed by the overall underwhelming execution of the book.
3. Alex - 1 out of 5 stars
I couldn't connect with "Black African Magic Weef" at all. The characters were unrelatable, and the dialogue felt unnatural and stilted. The pacing was slow, and the story lacked any real sense of direction. I struggled to finish this book and felt no sense of fulfillment or satisfaction by the end. Overall, it was a disappointment for me.
4. Emily - 2 out of 5 stars
"Black African Magic Weef" had a promising premise, but the execution left much to be desired. The writing was mediocre, filled with clichés and predictable plot twists. The characters lacked depth and felt like caricatures rather than fully realized individuals. The dialogue was often cringe-worthy, making me roll my eyes more often than being invested in the story. It fell short of my expectations and failed to deliver an engaging reading experience.
5. Michael - 1 out of 5 stars
I regret reading "Black African Magic Weef". The story was convoluted and hard to follow, with confusing jumps in the timeline that only left me frustrated. The cultural aspects were handled poorly, relying on harmful stereotypes rather than providing an accurate portrayal. I found it difficult to care about the characters or their struggles, as their development was lackluster. This book failed to deliver an enjoyable reading experience for me.