Beneath the Spanish Moss: the World of the Root Doctor Jack G

Western Kentucky University TopSCHOLAR® DLTS Faculty Publications Library Technical Services 3-31-2008 Chapter One: Beneath the Spanish Moss: The World of the Root Doctor Jack G. Montgomery Jr. Western Kentucky University, [email protected] Follow this and additional works at: http://digitalcommons.wku.edu/dlts_fac_pub Part of the Other Religion Commons, Science and Technology Studies Commons, and the Technology and Innovation Commons Recommended Repository Citation Montgomery, Jack G. Jr., "Chapter One: Beneath the Spanish Moss: The orldW of the Root Doctor" (2008). DLTS Faculty Publications. Paper 3. http://digitalcommons.wku.edu/dlts_fac_pub/3 This Other is brought to you for free and open access by TopSCHOLAR®. It has been accepted for inclusion in DLTS Faculty Publications by an authorized administrator of TopSCHOLAR®. For more information, please contact [email protected]. Chapter One: Beneath the Spanish Moss: The World of the Root Doctor History is the version of past events that people have decided to agree upon. Napoleon Bonaparte (1769-1821) The thing always happens that you really believe in; and the belief in a thing makes it happen. Frank Lloyd Wright, architect (1869-1959) For many of us growing up in the 1960s rural South, the world of ghosts, witches and magic was never far away. Grandparents and parents often told hair-raising stories of mysterious happenings and eerie events as a form of entertainment, as children sat entranced in wide-eyed amazement. The idea of a ghost or witch out there in the dark filled many a night with excitement and wonder. In many homes, the sense of the presence of a beloved, deceased family member was often noted with comfort and the reassurance that we would someday “meet on that golden shore.” In this era, before the Internet and television’s mindless absorption of our free time, we often felt we could sense that which was unseen, and provided we didn’t make too much of a fuss about it, we were free to believe in the miraculous without fear of rebuke or censure. When we became ill, home remedies and therapies were employed first to treat many types of sickness, and prayers were an integral part of the healing process. Doctors were expensive and were consulted only when traditional healing methods were not effective. Sometimes, parents adhered more to modern ideas and dismissed the old traditional remedies— both herbal and spiritual—as superstition. As is not uncommon in close-knit, extended families, children often had a special rapport and respect for their grandparents. We learned not to be too quick in dismissing traditional beliefs or to ignore things seen just out of the range of normal sight. Perhaps as a result of this close connection with the older generation, as children, we were more open to the miraculous and spiritual in nature, although such sensitivities also seemed to run in certain families. American Shamans/Chapter 1: Beneath the Spanish Moss: The World of the Root Doctor/Montgomery 1 For example, I can remember as a teenager watching a friend’s mother scrying into a large brass bowl to gain knowledge of geographically distant events. We were always respectful of our elders, no matter how eccentric, and we would assume there were many things in this world beyond our understanding. For us, this other spiritual world existed in addition to and often as a compliment to a clearly defined tradition of attending church on Sunday. One was the public expression of faith and the other a more private one. As a result, old beliefs were internalized and retained as an intimate part of our personalities. A Child’s Personal Look Back: Society and Race in the Rural South Contrary to the popular picture painted by the national media of white and black race relations in the South during the late 1950s and 1960s, in many areas, while living separate public lives, many blacks and whites privately regarded each other with acceptance and respect. Children of both races were taught to respect adults, regardless of their color. I cannot imagine what would have happened to me had my folks discovered I had participated in some sort of racially motivated incident. Such things were “just not done by decent Christian people,” as my mother would say. Racism, while socially tolerated, was also considered by many whites an offense against the God that made us all. This sort of racism was a Catch-22 situation, and actually repressive to everyone involved in the culture. Few Southern whites felt they could risk challenging the prevailing social mores, so there developed an odd paradigm of public and private socially mixed messages. At the time, many churches would refuse to seat an African American during a service, yet the children’s Sunday school would be singing “Jesus Loves the Little Children” with the words “Red, and yellow, black and white, they are precious in his sight, Jesus loves the little children of the world.” This odd, disjointed social paradigm was also a part of our everyday lives. In reality, in the 1950s and 1960s and even today, the private undercurrent and public expression of racism probably has as much to do with social positioning as actual race. Someone had to occupy the bottom rung of society, given the similar histories of exploitation and manipulation of the poor whites and African Americans in the South. The dominant socioeconomic class had long understood that they could control both groups by effectively pitting one against the other American Shamans/Chapter 1: Beneath the Spanish Moss: The World of the Root Doctor/Montgomery 2 along racial lines. It worked effectively during Reconstruction and it still functions today with the same sad results for both groups. I would never attempt to paint a sentimental or beneficent picture of the social situation that existed in the 1960s South. On a personal level, however, it was during those times that some barriers began to crumble. Here is an example from my own childhood. My mother, who was a career woman in a managerial position in the 1950s, which was unusual for that time and place, fell ill. Her condition required surgery, and during her recovery, she hired an African American woman to help her with the housekeeping. In those days, it was the custom that the paid help would take their meals and breaks on the back porch, and not with the family. My mother, however, thought otherwise. “If she is good enough to work in my home, she’s good enough to sit and eat with us at my table!” she replied, as some neighbors raised objections to the violation of this established social protocol. After this incident, my mother was shunned by those neighbors. Yet, more than forty years later, she and her African American housekeeper have maintained their friendship and still visit and talk to this day. Was this situation atypical? I do not know, but I suspect that for every act of bigotry and intolerance during that time, there was possibly a private one of kindness and respect. I also suspect that these expressions were more common among women than men. Women, both black and white, shared the common bond of gender-based restrictions, which carried the real impact of economic and social repression. The difference was in the degree to which it was expressed. I am not making excuses for the terrible system of racial segregation that debased and confined both cultures. It was a cultural system that desperately needed to change then and must continue to evolve. I am not attempting to excuse or fully explain this complex situation. I am offering a bit of personal perspective, based on my own observations as a boy growing up in Columbia, South Carolina, during this period. One must also remember that unlike the ghettos of the urban north, many blacks and whites in the South often lived in close physical proximity to each other. In the early 1960s, as segregation American Shamans/Chapter 1: Beneath the Spanish Moss: The World of the Root Doctor/Montgomery 3 was lifted in the public schools, as often as not, the social barriers propagated by adult fears, ingrained bigotry and simple ignorance broke down within the innocence of childhood. Friendships developed out of the wonderful activity of play. It was often through this play that the white kids learned the stories and lore around the legendary figures known as the root doctor or conjure man or conjure woman. First Glimpses of the Root Doctor or Hoodoo Culture: In 1965, my family moved to a suburb near Irmo, South Carolina, which was fifteen miles northwest of the capitol city of Columbia. At that time, the area was still distinctly rural. It was there that I first heard the word “root doctor.” As boys engaged in our endless games we would often here someone exclaim “I’m going to put the root on you!” or “I’m going to see the root doctor and he’ll fix you!” These idle taunts belayed a powerful social presence that few of us understood. We suspected there was a reality that existed behind the everyday one of school, church and play. We heard stories of these powerful beings who could curse and heal, transverse the worlds of the living and the dead and were to be afforded the greatest respect and deference. Historically, the traditions of the conjure man, conjure woman or root doctor came over with the Africans as they were brought to colonial America as slaves. Among these Africans were their tribal healers or shamans. The names that subsequently developed for their shamanic practice included root working, conjure, witch doctoring, tricking and Hoodoo.

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