Traditions and systems

A tradition is a whole body of magical practice with its own teachers, vocabulary and rules, as distinct from a single charm or rite. Ifa in West Africa, Vodou in Haiti, Tibetan Buddhist ritual, Wicca in Britain and America, and Siberian shamanism are all traditions in this sense. Some are living religions, some are modern inventions, and some survive only in fragments. This page looks at how they differ and what each label hides. Each is described here in its own terms wherever the community has chosen to share them.

Who holds them

A tradition has keepers. In Ifa, a babalawo trains for years and memorises the verses of Odu. In Haitian Vodou, a houngan or mambo is initiated within a house and a lineage. Wicca, by contrast, grew from the writings of Gerald Gardner in the 1950s and spreads by books and covens. Access varies: some traditions are open, some require initiation, and some are closed to outsiders by the community's own rule.

Names that mislead

Outsiders have often given traditions names their keepers did not choose. Colonial officials and missionaries called African and Indigenous religions fetishism, witchcraft or devil worship. The word voodoo, borrowed from the Haitian religion, became a stock horror image, while practitioners say Vodou. Many people also reject the word magic for what they see as plain religion, worship of ancestors or medicine of the land. Some are written down in long poems or scriptures, while others are carried only in memory, song and apprenticeship, which affects how outsiders can study them.

How states treat them

Treatment ranges from protection to prohibition. Haiti recognised Vodou as a religion in 2003. Britain repealed its Witchcraft Act only in 1951. Several African and Pacific states still prosecute witchcraft accusations, and Saudi Arabia has executed people for sorcery. Many traditions were absorbed rather than banned: Santeria wore the faces of Catholic saints, and Taoist ritual was licensed by Chinese emperors. Recognition on paper does not end prejudice: a faith can be legal under a constitution and still be mocked, taxed or policed at local level.

Scholars and sceptics

Anthropologists such as Evans-Pritchard, who studied the Azande in the 1930s, described magic as a coherent system of explanation, not stupidity. Historians stress that boundaries between religion, magic and science were drawn by particular people for particular reasons. Sceptics point out that tests of efficacy have found no effect beyond expectation. Many tradition-bearers answer that the question misses what the practice is for. Folklorists add that traditions are always changing, with no pure original to return to, and that revival is itself a form of change.