Divine Cade

Agnes Scott D-Portfolio

Gullah Geechee Tarot

Artist Statement

Hoodoo, also called conjure or root work, evolved with elements from Kongo, European, and Indigenous beliefs across the United States — mostly in the South. With this project, I want to focus specifically on what Hoodoo looks like in the Lowcountry of South Carolina specifically amongst the Gullah Geechee people. As a practice that is borne out of resourcefulness and making do with the tools at one’s disposal, it’s not uncommon for practitioners of Hoodoo to use tarot and other tools that might not be African in origin to aid them. In the same vein, reimagining the tarot deck with imagery unique to Gullah Geechee culture mirrors the versatility of Hoodoo itself.

Although each card has its own significance and meaning, there are still common threads running between them. The blue background of the cards is referencing the prevalence of haint blue paint across the Lowcountry. Seen across porches, window frames, and in blue glass bottles on bottle trees, this color is used to ward off evil spirits from one’s home — and tarot deck. The texts by Charles Joyner, Ras Michael Brown, and Yvonne Chireau heavily influenced the boo hag, mermaid, and gris gris cards. Other texts like the Sorcerers of Knowledge Spell Book and Rituals of Resistance were referenced throughout the entire process of creating these cards, and helped to shape their tone and the imagery featured in them. In his book, Jason R. Young says that the institution of slavery was not just about forced labor but also encompassed an ideology of subjugation that was enforced across all aspects of living — religion, politics, economics, etc. Thus, the act of rebelling against this institution happens across many lines. For this reason, I wanted to include imagery, such as the sweetgrass basket, that may not have any ritual importance in Hoodoo specifically but are unique to the culture of the Gullah Geechee people and callbacks to the traditional way of being before enslavement. Just as Hoodoo is a representation of the resiliency of the African diaspora, other objects like the sweetgrass basket show how Black people hold on to cultural memories at risk of being lost to White supremacy. 

Many of the texts I referenced in this project had stories and ideas that felt very familiar to me. The accounts of hags in Joyner’s book mirrored exactly the descriptions of the boo hags I had been accustomed to growing up and shaped the tarot card which I reimagined as the boo hag. The Lowcountry is full of different waterways and the impact of the Atlantic Ocean and the different bodies of water running through the landscape on the formation of Gullah culture and history is undeniable. Chapter 3 of Brown’s book, with its discussion of water spirits and mermaids, exemplified the importance of water in Lowcountry Hoodoo. The mermaid tarot card, representing justice, was directly based off of the mermaid story featured in this chapter. Chireau’s Black Magic contains in depth discussion about the general history of Kongo traditions and their relevance in African American practices. The manifestation of minkisi in Lowcountry Hoodoo as gris gris and the importance of this aspect of Hoodoo is talked about extensively in Chapter 2 of this book, and also shaped the creation of the gris gris tarot card.

Although not a full deck of cards, in these four images and the accompanying descriptions I want to show different aspects of Hoodoo across the South and particularly the cultural variations of this religion seen amongst the Gullah Geechee people of South Carolina. Even though my family is not Geechee, I was born and raised in South Carolina and the particular practices and stories coming from this culture surrounded me in my everyday life growing up. Throughout the process of creating these cards and reading about everything Gullah Geechee and Hoodoo I gained an even deeper appreciation and love for the Lowcountry, South Carolina, and the indelible impact left on this land by my ancestors.


Brown, Ras Michael. African-Atlantic Cultures and the South Carolina Lowcountry, Cambridge University Press, 2012. ProQuest Ebook Central, https://ebookcentral.proquest.com/lib/agnesscott/detail.action?docID=989109.

Chireau, Yvonne P. Black Magic: Religion and the African American Conjuring Tradition, University of California Press, 2003. ProQuest Ebook Central, https://ebookcentral.proquest.com/lib/agnesscott/detail.action?docID=223936.

Failla, Marcelitte. Sorcerers of Knowledge: A Spell Book. PDF, https://static1.squarespace.com/static/5a53fccb2aeba5a4ebc166ee/t/5a5409b7c83025ac91c4673a/1515457009339/Sorcerers+of+Knowledge.pdf.

Joyner, Charles. “Come by Here Lord.” Down by the Riverside: A South Carolina Slave Community. University of Illinois Press, 1994. 141-71. Print.

Young, Jason R. Rituals of Resistance: African Atlantic Religion in Kongo and the Lowcountry South in the Era of Slavery. Louisiana State University Press, 2011. Print.

Tarot Cards

High John, cinnamon, cayenne pepper, goofer dust — the roots are at your disposal. The gris gris bag is a symbol of endless possibilities waiting to come to fruition as you piece together your materials into great power. What do you want? What do you need? You have the tools to manifest the outcome you desire.
Keywords: Manifestation, agency, creation, communication
The tradition of making sweetgrass baskets has been carried for centuries and is an intricate art. The sweetgrass basket shows us that work has already been done and the beaten path lies ahead. Two bundles of sweetgrass frame the finished basket, indicating that this practice needs to be passed down and taught to the next generation. Inside the basket is a mirror, a portal into the realm of the spirits who carry with them a deeper knowledge that they are willing to share. Learn from what the elders and ancestors have laid out before you.
Keywords: Tradition, spirit guides, education
The mermaid is shown holding an infant in one arm and wielding a storm in the other. She is the protector of the innocent and those who face injustice. When her baby is safe and under her watch, she is benevolent and fair. However, when her baby is taken from her she becomes firm and unforgiving. Through the mermaid, the ancestors make themselves known and will have the final word.
Keywords: Justice, balance, truth
The boo hag sheds its skin at night to find a victim to ride and feed on. It is persistent, relentless, and is driven by its desire to torment a living soul. The boo hag is a cautionary symbol — look out for physical and spiritual chains. Just as the boo hag reveals its true self in the dark of the night, take a look inside yourself to identify your shadow. What is holding you back?
Keywords: Oppression, entrapment, denial of agency

Imaging Cuba

Pirkl, Christian. Virgin de Regla, Iglesia en Regla, Habana, Cuba. 2017.
https://commons.wikimedia.org/wiki/File:Virgin_de_Regla_Cuba_001.jpg
The image I’ve chosen is a picture of la Virgin de Regla taken in La Habana, Cuba. She is the patron saint of Regla, Cuba, and is depicted with dark brown skin wearing a blue dress and holding a baby. La Virgen de Regla is also associated with Yemayá or Yemoja. This image is connected to the city of Havana, as Regla is one of the municipalities located there. It is also related to Callejon de Hamel and shows a more subtle side of practicing santería than what would be seen in Callejon de Hamel.

I chose this image because it represents multiple facets of Afro-Cuban culture all in one figure. When enslaved Africans were brought to the Americas they carried their different cultures, languages, and identities with them. One unifying element, however, was their religious beliefs. In Cuba, this manifests in the practice of santería, a syncretic religion that combines practices of Catholicism and Yoruba beliefs. Orichas, the deities enslaved Africans brought with them, are the central figures in santería and are syncretized with Catholic saints. This association of orichas with saints was a strategic measure of survival for enslaved people in the face of colonization.

What santería represents, in a broad sense, is community and continuity within the African diaspora throughout space and time. Dr. Seneca Vaught describes santería and the various religions throughout the Americas that have roots in traditional African religion as the “cultural glue” that has brought and kept people together. Today, santería is still practiced by many Black people in Cuba. The figure of la Virgen de Regla that I have pictured above is located in the municipality Regla, which is located in Havana. La Virgen has an altar inside Iglesia de Nuestra Señora de Regla which is where practitioners of santería would quietly come to worship. This is a sharp contrast to the open and vibrant celebration one would see at Callejón de Hamel, another hub known for santería. 

How does this contrast between the church and Callejón de Hamel correspond to different attitudes about santería throughout Cuban history? 

What do you think the prevalence of female deities in santería says about the way women are viewed and treated amongst Afro-Cubans?

Journeys Reflection

Looking back to October when I first found out which trip I was placed in and the beginning of spring semester when I was getting ready for a week in Cuba, I never would have guessed that I would be wrapping up my first year at home in bed. Although my ‘Cuba experience’ turned out completely different from what I was expecting, it certainly has not fallen short of what I hoped for — a fun week exploring and learning about another country and its culture. Beyond this, all of the articles, books, and essays that I’ve read in class helped to create an image of Cuba so vivid that sometimes I felt like I was there already experiencing new moments first hand.  

As I wrote in my letter, I was particularly interested in learning about how colonialism and all of its social implications have manifested in Cuba. With this, I was also interested in seeing what the African diaspora looks like in Cuba and what their experiences are like in comparison to the United States. So much of the material we read and the places we visited around Atlanta fulfilled this interest tenfold. Especially when we actually visited places, I found a deeper understanding than what I gained through just reading texts. Seeing the art at the KSU “Cuban Superheroes” exhibit and other visual elements made by Afro Cubans such as Wilay Méndez Paez’s “Connections/Conexiones” was incredibly impactful. I also learned a lot about things that I didn’t expect. For example, I wasn’t aware of the large population of Chinese people in Cuba and how their experiences have also influenced Cuban national identity. With that being said, Cuban national identity is so complex and for every individual the definition of what it means to be Cuban can be similar yet so different. Not only is the one-ness of Cuban identity important, but also the connection to heritage beyond Cuba. Cuban national identity is about pride in diversity and, at least on paper, pride in Cuba’s African-descent population.

Something that this class made me aware of that I had never really thought about before is my own identity as an American and how this would impact my experiences in traveling. I remember when I visited Peru I never really thought of myself as an “American” traveler. I knew that when I was with my group of mostly white classmates that this was how the locals would see me. When I was on my own however, I completely shirked myself of that identity. Sometimes, people wouldn’t even know that I am from the United States until they heard me speak Spanish (that needs a lot more practice). I know in some ways that my experience in Cuba may mirror this. Yet, this does not absolve me of becoming aware of the fact that I am American even if that’s not how I identify personally. Before this class, I knew that there is a privilege that comes with being from America and a “white” or Western country but I could never really see how it applied to me — a Black girl who is certainly not afforded any American privilege at home. However, when visiting another country this is not the case. Reading A Small Place changed the way I see travel as an African American person and gave me perspective on the areas where I do and don’t have privilege. Because I am American, when I travel I may be treated differently or even better than the local people who look exactly like me. Because I am American, I have a different level of mobility and freedom when it comes to travel in the first place. These facts about my nationality can exist simultaneously with the fact that my race and ethnicity do not afford me much privilege at all. Being conscious of these things has made me think about my identity in a different way and has changed the way I think about travel in general.

After reading my letter again, I think I had a pretty spot-on idea of what global learning is: having a well-rounded education — both inside and out of the classroom. And after all of our class sessions, readings, and ‘Cuba in Atlanta’ trip I think that this course did a pretty good job of giving me a global learning experience. In this class, we discussed so many important issues that may have been framed in the context of Cuba but had connections with different places and different times. Our trip being postponed and watching the global response to COVID-19 really drove some of these points about the impact of globalization and travel home and brought up new areas of discussion as well. Although I might not be going to Cuba very soon, having these experiences and prior knowledge definitely makes me anticipate visiting even more.

Leadership Reflection

In the beginning of the semester, I read William Cronon’s essay Only Connect…: The Goals of a Liberal Education. With this essay he provides a detailed list of ten attributes that a liberally educated person should have. His given attributes communicate his ideas about leadership and what he thinks a leader should be. In short, Cronon says that a leader is well rounded and has a high degree of intelligence, both intellectually and emotionally. Another point that he stresses is the connection between the individual, their education, and its relation to the community. One of the most important duties for a leader is to use their skills and knowledge in their community to create impact.

My ideas regarding leadership are that the best leaders are those that know how to lead from behind and are willing to learn from the experiences and input of those around them. It is also crucial that a leader has both passion and dedication to their project, the people the lead, or whatever position they are a leader for. Passion is about intensity and dedication is about longevity. I think that a great leader has an intense drive for their cause and they also have the dedication required to see it through, despite any ups or downs they may encounter. Encouragement and empathy are also traits that a leader should have, especially if their cause involves working directly with people.

Throughout this leadership course, we looked at different feminist and LGBTQ activists who had significant and revolutionary ideas over the years, such as the Combahee River Collective, ACT UP, and Black Youth Project 100. Some important leadership qualities I learned from discussions about these activists are solidarity, community, and courage. These themes were a common thread in all of the group and individual activists we looked at despite the different approaches to liberation they may have had. I think the ideas they presented were excellent examples of Cronon’s ideas concerning leadership in action. All of the groups that we analyzed and discussed were concerned with their community and providing it with some kind of resource that it needed. Above all, they were concerned with the prosperity of the people around them, rather than becoming idols or authority figures.I don’t think my definition of leadership has changed significantly, but many of the ideas I learned throughout the course deepened my understanding of what leadership means. A lot of the reading material stressed the importance of collective and community work, which I strongly identified with before beginning this course. The Combahee River Collective is an example of a group that embodied this value very well in their actions. I think my personally held value of being a learner is reflective of this focus on the community. In all of the activists we studied, I saw an incredible passion and dedication which is an important quality for a leader to have. I also saw a lot of empathy from leaders during the AIDS crisis and in ACT UP. Overall, seeing so many Black, feminist, and LGBTQ activists throughout time with ideas about leadership and the importance of community that are similar to my own has made me more confident in my own leadership ability. I would definitely say that before this course, I would not consider myself a ‘real’ leader and I would have been hesitant to take on leadership roles because of ‘what ifs’. Now, I am more confident in my ability to lead after seeing so many leaders who were simply regular people who decided to stand up for something they believe in.

Five Strengths

Strength
Credit: “Strength” by Michael Coghlan is licensed under CC BY-SA 2.0

My strongest StrengthsQuest themes are restorative, input, intellection, harmony, and learner. Out of these five strengths, I would like for others to see Learner in me the most. When reading the full report of my themes, this one in particular resonated with me. The world is vast and open and because of that, I believe young or old we never stop learning. I feel that when I open myself up to learn something that I didn’t know before, I gain a better perspective of this life. Due to this, the joy of making new discoveries is something that constantly drives me in my everyday life. 

In a working environment, being a Learner allows me to begin new tasks full force and the longer I work on something, the more passionate about it I become. When working with groups, I think my skills as a learner allow me to bring new information and insights. I want others to see this and know that I’m always open for an opportunity to grow.

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