The book is arranged into 11 chapters. Some of the topics covered include stories and superstitions, ancestor veneration, spelling and fortune telling, and folk recipes and remedies. Richards takes readers from the basics of land and culture of Appalachia to how to make an altar and do your conjure work. If you want to keep learning, the book includes a bibliography for further reading.
A strength of the book is the author's welcoming and knowledgeable style. Whether you have lived in the region all your life, or your are a transplant to the region, Richards makes you feel welcome and that with devotion, work, and respect you can start learning and building a folk magic practice of your own.
However, you don't have to be a conjurer, folk magician, or an apprentice to enjoy and appreciate this book. If you just want to learn about Appalachia through its folklore and conjure magic, this is a good book. Richards is also a good story teller. I was often fascinated by some of the stories and superstitions the book presents. This is a part of Appalachia that few locals talk about, and Richards is generous enough to share these stories and traditions with readers.
Like many books that cover various topics, some topics in this book are more interesting than others. All in all, the book is accessible and interesting for the most part.
Overall, I liked this versatile book. Whether you want to learn how to become a conjure practitioner or just want to learn about local traditions and superstitions, this book is a good selection. I definitely recommend it for any libraries interested in the Appalachian region. My library already has it.
4 out of 5 stars.
* * * * *
Additional reading notes:
The craft has many names:
"You may have heard this craft called granny magic, hill folk hoodoo, or mountain conjure, but it's all the same" (xiv).
A reason for this book is to preserve this long time knowledge:
"Most of the knowledge of these hills has been lost to the oppressions of time and poverty. Before, this knowledge was known only by memory, and now the elders are quickly passing or forget. My mother's mother has forgotten due to Alzheimer's, but she still sees. Young folks are walking around not knowing they have some of these gifts. We need a new generation to keep these roots alive. I am of that generation, and I hope you will be too. This magic is more than a tale of the hills and the whispers of the autumn fog; it's the history of my blood and bones, and possibly yours" (xv).
What the author will teach here, well, part of it:
"Instead, I'll teach you the charms and roots of my family, in exchange for your promise to uphold this tradition and preserve it as it is and was and will be. I am the only yarb doctor on both sides of my family now who actively does this work. Help me bear the candle, light your flame from mine, and let's continue this for a thousand more generations to come" (xviii).
As in other hoodoo and similar practices, the Bible is very present in Appalachian mountain magic:
"Regardless of your own preferences or beliefs, the Bible plays a major role in Appalachian folk magic, as it is set into the religious traditions of the Southern Baptists and Protestants. The Bible is often used as a 'spell-book' of sorts, but those who grew up in a close-knit Baptist household in Appalachia understand that the Bible means more than just the Word of God" (xix).
How Appalachian folk magic came about:
"Appalachian folk magic came about because it gave these people a sense that things were going to be alright even in the poor circumstances most found themselves in. It let them get a handle on things, one way or another. And it works. While you won't get rich quick, you can use it to better the circumstances the world sets against you, even if you are still piss-poor afterward. With it, you can foresee the cards you're about to be dealt and change the tables somewhat in your favor" (9).
No need to get fancy with tools, use what you have:
"The tools used in this work are common, so no need to worry about buying expensive things. And should you be without a certain tool, make use of something you already have. There ain't no sense in buying something I recommend when you may have something better. The old folks didn't have botanicas nor new age stores they could just hop on down for supplies, and I reckon they wouldn't step foot in one anyway. Instead, they used what they had, and if all they had was scraps of newspaper, yarn, and a candle then so be it" (139).
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