Gris-gris (talisman) explained

Gris-gris (also spelled grigri, and sometimes also "gregory" or "gerregery")[1] is a Voodoo amulet originating in West Africa which is believed to protect the wearer from evil or bring luck,[2] and in some West African countries is used as a purported method of birth control. It consists of a small cloth bag, usually inscribed with verses from an ancestor and a ritual number of small objects, worn on the person.

Etymology

Although the exact origins of the word are unknown, some historians trace the word back to the Yoruba word meaning fetish.[3] An alternative theory is that the word originates with the French meaning doll or play-thing.[3] It has otherwise been attributed in scholarly sources to the Mandingo word meaning "magic".[1]

History

The gris-gris was incorporated from the Dagomba people and it was originally associated with Islamic traditions. The Dagomba people led the Kingdom of Dagbon and several neighboring states that span present-day northern Ghana and parts of surrounding countries. The Dagbon kings have been Muslim since the 17th century.[4] [5] Originally the gris-gris was adorned with Islamic scripture and was used to ward off evil djinn, evil spirits or bad luck. Historians of the time noted that they were frequently worn by non-believers and believers alike, and were also found attached to buildings.[4]

Spread

The practice of using gris-gris, though originating in West Africa, came to the United States with enslaved Africans and was quickly adopted by practitioners of Voodoo.[6]

However, the practice soon changed, and the gris-gris were thought to bring black magic upon their "victim". Slaves would often use the gris-gris against their owners and some can still be seen adorning their tombs.[6] During this period, there were also reports of slaves cutting, drowning or otherwise manipulating the gris-gris of others in order to cause harm.[7] Although in Haiti, gris-gris are thought to be a good amulet[8] and are used as part of a widely practised religion; in the Cajun communities of Louisiana, gris-gris are thought to be a symbol of black magic and ill-fortune.[9]

In spite of the negative connotations of gris-gris, so-called Gris-Gris doctors have operated in the Creole communities of Louisiana for some centuries and are looked upon favourably by the community.[10] In the 1800s, gris-gris was used interchangeably in Louisiana to mean both bewitch and in reference to the traditional amulet.[11]

Further uses

Gris-gris are also used in Neo-Hoodoo which has its origins in Voodoo. In this context, a gris-gris is meant to represent the self.[12]

Contemporary use

According to a 1982 survey, gris-gris were one of the top three methods of contraception known to women in Senegal. All three were traditional methods ("abstinence, roots and herbs, and charms ['gris-gris']"). Over 60% of women reported having knowledge of such traditional methods; modern means of contraception were not well known, with the pill the best-known of those, a little over 40% of women reporting knowledge of it.[13] Gris-gris are worn by a wide strata of society by everyone "from wrestlers to soldiers to housewives, and can feature anything from monkey to snake to mouse."[14]

See also

Notes and References

  1. Conjure in African-American Society . Jeffrey . Elton Anderson . 2002 . University of Florida . PhD.
  2. Book: Knight, Jan . A-Z of ghosts and supernatural . Pepper Press . 1980 . 46 . 0-560-74509-5.
  3. Encyclopedia: Gri-gri . The Element Encyclopedia of the Psychic World . 265 . Harper Element . 2006 .
  4. Handloff . Robert E. . Prayers, Amulets, and Charms: Health and Social Control . African Studies Review . 25 . 2/3 . 185–194 . African Studies Association . Jun–Sep 1982 . 10.2307/524216 . 524216 . 11614145 . 45641515 .
  5. African Muslims in Bondage: Realities, Memories, and Legacies, in Monuments of the Black Atlantic: History, Memory and Politics, Maria Diedrich, Joanne M. Braxton, eds. Hamburg: Lit Verlag, 2004: p. 83
  6. Folk Figures . Western Folklore . 7 . 4 . 392 . Western States Folklore Society . Oct 1948 . 10.2307/1497852 . 1497852 .
  7. Touchstone . Blake . Voodoo in New Orleans . Louisiana History: The Journal of the Louisiana Historical Association . 13 . 4 . 371–381 . Louisiana Historical Association . Autumn 1972 . 4231284 .
  8. Web site: History of The Haitian Flag of Independence . Fombrun, Odette Roy . 39 . 2009 . The Flag Heritage Foundation Monograph And Translation Series Publication No. 3 . 24 December 2015 . https://web.archive.org/web/20160304033712/http://www.flagheritagefoundation.org/web/wp-content/uploads/2014/04/history-of-the-haitian-flag-of-independence.pdf . 4 March 2016 . dead .
  9. Sexton . Rocky . Cajun and Creole Treaters: Magico-Religious Folk Healing in French Louisiana . Western Folklore . 51 . 3/4 . 240–243 . Western States Folklore Society . Oct 1992 . 10.2307/1499774 . 1499774 .
  10. Deutsch . Leonard . Dave Peyton . Cajun Culture: An Interview . MELUS . 6 . 1 . 86 . The Society for the Study of the Multi-Ethnic Literature of the United States (MELUS) . Spring 1979 . 10.2307/467522 . 467522 .
  11. Newell . W. W. . Reports of Voodoo Worship in Hayti and Louisiana . The Journal of American Folklore . 1889 . 2 . 4 . 44 . American Folklore Society . 10.2307/533700 . 533700 .
  12. Lock . Helen . "A Man's Story Is His Gris-gris": Ishmael Reed's Neo-HooDoo Aesthetic and the African-American Tradition . South Central Review . 10 . 1 . 67–77 . The Johns Hopkins University Press . Spring 1993 . 10.2307/3190283 . 3190283 .
  13. Goldberg . Howard I. . Fara G. M'Bodji . Jay S. Friedman . Fertility and Family Planning In One Region of Senegal . International Family Planning Perspectives . 12 . 4 . 119–120 . Guttmacher Institute . December 1986 . 2947982 .
  14. Web site: The traditional mystics going online. BBC News Magazine. 15 March 2015. BBC. 8 April 2024.