HEALTH and ILLNESS in the Black Population ■ 275
perfume has been added; luck water, ordinary water that is purchased in many shades (red is for success in love, yellow for success in money matters, blue for protection and friends).
2. Bad gris-gris: oils and powders that have a vile odor. The following are examples of bad gris-gris: anger powder, war powder, and moving powder, which are composed of soil, gunpowder, and black pepper, respectively.
3. Flying devil oil: olive oil that has red coloring and cayenne pepper added to it.
4. Black cat oil: machine oil.
In addition to these oils and powders, a variety of colored candles, as in Figure 11–6, are used; the color of the candle symbolizes the intention. For example, white symbolizes peace; red, victory; pink, love; yellow, driving off en- emies; brown, attracting money; and black, doing evil work and bringing bad luck (Tallant, 1946, p. 226).
The following story exhibits the profound influence that belief in voodoo can have on a person. It was reported in Baltimore, Maryland, in 1967.
The patient was a young, married black woman who was admitted to the hospital for evaluation of chest pain, syncope, and dyspnea. Her past history was one of good health. However, she had gained over 50 pounds in the past year and was given to eating Argo starch. She began to have symptoms 1 month before she was admitted. Her condition grew worse once in the hospital, and she was treated for heart failure and also for pulmonary em- bolism. She revealed that she had a serious problem. She had been born on Friday, the thirteenth, in the Okefenokee Swamp and was delivered by a midwife who delivered three children that day. The midwife told the moth- ers that the children were hexed and that the first would die before her 16th
Figure 11–6 Voodoo candles.
276 ■ Chapter 11
birthday, the second before her 21st birthday, and the third (the patient) before her 23rd birthday. The first girl was a passenger in a car involved in a fatal crash the day before her 16th birthday, the second girl was celebrating her 21st birthday in a saloon when a stray bullet hit and killed her. This pa- tient also believed she was doomed. She, too, died—on August 12—a day before her 23rd birthday. (Webb, 1971, pp. 1–3)
There are a number of Catholic saints or relics to whom or to which the practitioners of voodoo attribute special powers. Portraits of Saint Michael, who makes possible the conquest of enemies; Saint Anthony de Padua, who brings luck; Saint Mary Magdalene, who is popular with women who are in love; the Virgin Mary, whose presence in the home prevents illness; and the Sacred Heart of Jesus, which cures organic illness, may be prominently displayed in the homes of people who believe in voodoo (Tallant, 1946, p. 228). These gris-gris are available today and can be purchased in stores in many American cities.
Other Practices. Many Blacks believe in the power of some people to HEAL and help others, and there are many reports of numerous HEALERS among the communities. This reliance on HEALERS reflects the deep religious faith of the people. (Maya Angelou vividly describes this phenomenon in her book I Know Why the Caged Bird Sings.) For example, many Blacks followed the Pentecostal movement long before its present more general popularity. Similarly, people often went to tent meetings and had an all-consuming belief in the HEALING powers of religion.
Another practice takes on significance when one appreciates its histor- ical background: the eating of Argo starch. “Geophagy,” or eating clay and dirt, occurred among the slaves, who brought the practice to this country from Africa. In Roots, Haley mentions that pregnant women were given clay because it was believed to be beneficial to both the mother and the unborn child (Haley, 1976, p. 32). In fact, red clays are rich in iron. When clay was not available, dirt was substituted. In more modern times, when people were no longer living on farms and no longer had access to clay and dirt, Argo starch became the substi- tute (Dunstin, 1969). The following was reported by a former student:
It was my fortune, or misfortune to be born into a family that practiced geophagy (earth eating) and pica (eating Argo laundry starch). Even be- fore I became pregnant I showed an interest in eating starch. It was sweet and dry, and I could take it or leave it. After I became pregnant, I found I wanted not only starch, but bread, grits, and potatoes. I found I craved starchy substances. I stuck to starchy substances and dropped the Argo be- cause it made me feel sluggish and heavy.
It is believed that anemia arose from this practice of substituting non–iron-rich clays or starch for red clays that contain iron. Table 11–1 illustrates examples of cultural phenomena that affect health care among Blacks. Many Black Americans and new immigrants from African countries are Muslims. Box 11–2 presents an overview of Islam and information that must be known in health care settings.