How to Attract Good Luck

photo by Miguel Á. Padriñán via Pexels.com

In How to Attract Good Luck: Four Secrets Backed by Research, Eric Barker covers the findings of psychologist Richard Wiseman on bad luck, good luck, and whether we have any control over any of it. Some of the findings may surprise you, no matter where you are along the spectrum between the cold, hard, and empirical and the warm, fuzzy, and woo-woo.

A few takeaway bits:

Some people do tend to be luckier than others, but we *can* change our luck. And believing that is a critical component of “being lucky.” Other components include these:

Taking chances and trying new things.

Acting on our intuition (at least in areas where we have some experience).

Accepting that optimism does sometimes involve a bit of illusion and being ok with that.

What does that mean?

Well, among other things, it means there’s power in what Wiseman calls “positive superstitions” even if you don’t believe there’s anything magical or supernatural about good luck charms. They can enhance performance and increase happiness in quantifiable and statistically significant ways.

Basically, the science shows that good luck charms work. The psychologists and the rootworkers might not agree entirely on *how* they work, but that they work is indisputable: they improve performance on both physical and mental tasks in studies involving everything from memory and information retention to playing golf. According to Wiseman, they do this at least in part by increasing your sense that you have any control over the vagaries of life and the apparent randomness of chance, and that sense of control vs. powerlessness is a *huge* factor in how successfully we navigate life (as both psychologists and spiritual workers can tell you).

It also means that a little irrational overconfidence can increase your productivity and make you a better team player. It can reduce your stress and increase your tolerance for discomfort and pain. Optimism fueled by the willingness to be ok with a little illusion can certainly improve your love life: your partner and their various human foibles look better through rose-colored glasses.

It is objectively true that there are some horrible things about this world, that life isn’t fair, that resources and privileges are not handed out according to merit (at least not in any way that we can grok from our limited temporal human perspectives). Some might argue that viewing the world and your life with optimism in light of some of these unrelenting horrors is unrealistic self-delusion. Perhaps so, but as Wiseman’s work discusses, the science shows that a little self-delusion about the possibility for things to get better and for your actions to make a difference is far preferable to what Wiseman calls “paralysis by analysis.”

Custom-finished horseshoe charms and other lucky charms, talismans, and curios are available at Seraphin Station

So don’t be ashamed of that lucky underwear or lucky coin, and don’t scoff too much at your aunt’s black-eyed peas for the new year or your coworker’s rabbit foot keychain. People are complex. The world and our lives in it are influenced by far more complicated and intricate networks or webs than we can possibly truly comprehend or accurately measure. And while we may, perhaps, one day be able to explain absolutely everything with plain old science and measurable data, we are far, far away from that day. In the meanwhile, it helps to have a little irrational faith.

Peruse impressive collections of lucky charms and the lore surrounding them at the Church of Good Luck and The House of Good Fortune. Get your hands on any number of an astonishing array of good luck charms from around the world at Lucky Mojo Curio Co.

Drink Whiskey, Pray, and Set the Bed on Fire: A Glimpse into Pandemic Life 120 Years Ago

This was originally posted in my personal blog a few years ago, but besides being a glimpse into how people dealt with pandemics 120 years ago, it references a few things some of y’all might find especially interesting, including folk remedies, patent medicines, home and herbal remedies, speculations about cats and/or comets being the cause of yellow fever outbreaks, and rural Alabama life at the turn of the century. Since my personal blog is mostly dedicated to family and regional history, I approached via the avenue of family history and focused on the areas where I had ancestors at the time *and* access to some actual records, which is mostly along the Gulf Coast from Florida to Louisiana.

It looks like the Florida Memory site won’t let you link directly to pages within its exhibits – I tried, but everything seems to spit you out a level or several above where I wanted to link to. Sorry about that.

Florida Memory has an online exhibition called Pestilence, Potions, and Persistence: Early Florida Medicine which is fascinating (and disgusting, too – don’t forget disgusting). There’s a lot of cool stuff here, including sections on midwifery, yellow fever, hookworm, and an outbreak of bubonic plague in Pensacola in the 1920s, which I didn’t know about ’til I read this. But poking around that got me thinking about how huge a presence yellow fever was in so many of my ancestors’ lives.

Yellow fever, so called because of its tendency to cause jaundice, could be a killer, and medical understanding of it in the 1800s still had a ways to go. If you grew up around it — as you might if you lived in East Africa or Barbados — it might only make you mildly ill for a few days. But if you didn’t have acquired immunity — if, say, you were a European colonist in Barbados, or New York, or Philadelphia, or Santo Domingo, or the Mississippi River Valley — it could kill you and half the people you knew very quickly.

And nobody really understood what caused it. Until the early 1900s, nobody knew it was a virus spread by mosquito bite. Medical understanding of it more than slightly resembled medieval medical understanding of plague – maybe the air in an area basically got miasmic, infected, dangerous. [1] Maybe infected people could infect you, somehow, too, so you’d better stay away from them just in case it’s spread that way. Maybe herbs or fumigation could help. Or maybe you should just relocate until the whole outbreak blows over – hope you can afford to!

Some blamed yellow fever outbreaks in the New World on the wrath of God. Some blamed it on newcomers to the area or unsanitary neighbors. Some blamed it on convergences of things like insect populations, filth, global volcanic behavior, the presence of lots of dead cats, the “putrid exhalations” of a coffee shipment spoiled during import, and/or comet activity. [2] Medical colleges advised burning gunpowder and using vinegar and camphor. [3] People were urged to avoid intemperate consumption of alcohol at the same time they were surrounded by newspaper advertisements for things like Duffy’s Pure Malt Whisky, “A Scientific Remedy, not a Beverage!” [4]

During a Florida outbreak in 1888, Dr. John P. Wall wrote of its “having its origin probably in the filth of the slave ship” and warned about “the necessity and importance of sanitation,” explaining that “the atmosphere of the city where it is prevailing sooner or later becomes infected – poisoned with its morbific agent.” [5]

Wall quotes United States Army surgeon Dr. Sternberg who wrote in 1884 that yellow fever, “like cholera, is contracted in infected localities.” He characterized it as a poison: “In infected places the poison seems to be given off from the soil, or from collections of decomposing organic matter.” [5]

This was your prevailing medical opinion – these were the experts. Nobody knew yet. So how did ordinary people deal with yellow fever outbreaks? Well, that could depend on where they lived, whether urban or rural, whether there was any kind of local health official or not, and whether they had the resources to do things like burn all their bedding or relocate for a while or whether they had to stay put and make do.

Continue reading →

Jesus Malverde Community Altar Service starts tonight

Have a vigil light set and worked on my Jesus Malverde altar in community altar work service beginning on Monday, May 3rd, which serves as the feast day of this folk saint. There is some wiggle room and you can join up after the work starts as long as you see that there are still spots left and it doesn’t say “sold out.”

Jesus Malverde, also known as the Angel of the Poor or the Generous Bandit, is a folk saint who is said to have lived and died in late 19th/early 20th century Sinaloa, Mexico. His reputation as a sort of Robin Hood figure began before his death, as the legend has it; he targeted the rich, redistributed the money and goods he stole to the poor, and basically spent his life on the wrong side of the law but by all accounts on the right side of morality.

While many details of his life and death are the stuff of legend and as such unverifiable and certainly prone to dramatic embroidery, what’s undisputable is that he has a solid reputation for responding to the prayers and petitions of his devotees, especially those who find themselves running afoul of the law due to poverty and corruption.

Since the 1970s, he’s gained greater notoriety in the public eye as a narco saint — the patron saint of drug dealers and smugglers — and that is how many folks beyond the borders of Mexico who hear of him categorize him, increasingly so since the 1990s. But to dismiss him as merely a narco saint and his devotees as drug kingpins and criminals is to ignore the lived realities of the faithful in a complex world where things aren’t always so black and white – where sometimes breaking the law is the right thing (or the only thing) to do, where justice isn’t blind, where the distribution of wealth is immoral, where there is government corruption and the police aren’t always on the right side of the law – humanity’s or God’s.

His devotees petition him to have enough food for their children, for safety in dangerous lines of work (including but definitely not limited to smuggling), and to get them out of legal difficulties, as you might expect from a bandit folk saint. But they also tell of how he miraculously cured their illnesses, returned lost or stolen property, even helped them get *off* drugs and get their lives on firmer footing.

His reputation as a narco saint has blossomed only over the last 40 or so years and not without a good bit of help from the media. His reputation as the Angel of the Poor and the Generous Bandit, however, long predates the sensationalist “narco saint” appellation, and as a folk saint, there’s a lot more to him than this. So it would be appropriate to petition him for pretty much anything related to living a life that is in some way “on the margins” or precarious or dangerous. It would also be suitable to use this service as an opportunity to “introduce yourself” to Jesus Malverde if you’ve been thinking you wanted to learn more about him but haven’t begun working with him yet.

If you are experiencing financial difficulties, you do not have to pay for a spot in the vigil service in order to have your name and petition included in my prayers and offerings to Jesus Malverde on May 3rd. You can simply submit your name and petition via the intake form and in place of the service/order #, type “jesus malverde prayers only.” There is no cost for the prayers-only option, though if you’d like to, you can make an optional donation in any amount you wish to help offset the cost of time and materials used, and in this case, I will set at least a votive light for you to burn for a few hours, depending on the number of reduced rate/pro bono requests I get for this service.

I’ve been doing some sort of pro bono or reduced rate/pay what you can service every month since COVID began to help those who need spiritual help but can’t afford to book private services. And I’m happy to present your petitions and pray for you as part of my own thanks to Jesus Malverde. Remember, when Jesus Malverde answers your prayers and grants your petitions, you should “pay” the saint by making a donation to the poor. Don’t protest that you are the poor and therefore you’re exempt from this duty – there’s *always* someone poorer than you. You must participate in the spiritual economy, which with Jesus Malverde is always already a financial one as well, and approach him with open rather than closed hands. Make sure you keep your side of the bargain!

Please note that community altar work services do not come with individual readings/reports, though I will post at least one photo of the work to the Discord “forum” for clients, which you’ll receive an invitation to after you book your vigil service spot.

Read more or book your spot at SeraphinStation.com.

If you’d like to make a donation to help offset the cost of pro bono and reduced rate services that I provide for folks experiencing income instability and career challenges during this COVID mess, you can do so here. (Offsite PayPal link)

Reckitt’s laundry bluing in Dublin

There’s a lovely little post at Le Lapin dans la Lune, the blog of French children’s book author/illustrator Delphine Doreau, titled “From riches to Reckkit’s, ultramarine blue at 14 Henrietta Street, Dublin.” It talks about her encounter with a wall on that street in Dublin, striking because painted an incongruous but beautiful ultramarine blue. She was told it was blue because it had been painted with Reckitt’s bluing, which was once used as a disinfectant. Thinking that sounded a little odd (quite rightly), she investigated. The blog post explains what she discovered and where her thoughts took her as she pondered that wall and what it encoded as a tiny slice of history. Very cool little piece.

Also very cool children’s books if you’re raising (or giving gifts to) a miniature Francophone.

Laundry bluing is one of my favorite ingredients for spiritual baths, waters, and similar preparations. I always, always have some around, and I use it for all kinds of things. You can read more about what it’s used for in the Southeastern folk tradition, or get some, at the shop here.

recent reading roundup: poison, atchafalaya ethnology, faith healing in Louisiana

I don’t have time to summarize anything right now, but I’m hoping if I leave this here, it’ll spur me to do so later.

James H. Diaz. Atlas of Human Poisoning and Envenoming, 2nd ed. Boca Raton: CRC Press, 2014.

Hilda Roberts. “Louisiana Superstitions.” Journal of American Folklore 40: 156 (1927), 144-208.

We’re gonna have to talk about this one when I have some time. This sure does have some… stuff in it. I mean, totally aside from its being “a product of its age” and all that. The blanket conflation of hoodoo doctors and Cajun traiteurs is a pretty humongous one. This would never get published today, and it’s not because of the language. It’s because of shoddy scholarship / painting with too broad a brush.

F.A. de Caro. “A History of Folklife Research in Louisiana.” Louisiana Folklife: A Guide to the State. Nicholas R. Spitzer, ed. Office of Cultural Development, 1985.

John L. Gibson. Archaeology and Ethnology on the Edges of the Atchafalaya Basin: A Cultural Resources Survey of the Atchafalaya Protection Levees. Center for Archaeology Studies, University of Southwestern Louisiana. Final report to the Department of the Army, New Orleans District, Corps of Engineers, Jun. 1979 – Jan. 1982.

Maida Owens. “Louisiana’s Traditional Cultures: An Overview.” Swapping Stories: Folktales from Louisiana. Carl Lindahl, Maida Owens, and C. Renée Harvison, eds. University Press of Mississippi and the Louisiana Division of the Arts, 1997.

Alec Sonnier. Cajun Traiteurs: Faith Healing on the Bayou / The Cajun Traiteur and Transmission of Cajun Folk Healing Knowledge. Master’s Thesis, Dept. of Anthropology. California State University Northridge, May 2020.

A quick note that Alec Sonnier’s preface reprints two prayers that a Louisiana traiteuse shared on her Facebook page in early 2020 as the coronavirus epidemic was spreading across the country. You really, really gotta love at least a couple of things about the 21st century – at least a traiteuse sharing healing prayers from her personal practice on social media.

I don’t know if that was her private Facebook page or what, so I haven’t posted those prayers here. I don’t know if everybody’s the same way about this, but a lot of times those prayers are not for public consumption. I’m not gonna be the one to assume they are. But in his conclusion, Sonnier prints a prayer shared by another traiteur, Mr. George, who received it in a dream. Mr. George said it “can be used by anyone who wishes to be healed of an ailment” and he encouraged people to use it “to help themselves in the healing process” (131). It goes like this:

“Heavenly Father, I call on You right now in a special way. It is through Your power that I was created. Every breath I take, every morning I wake and every moment of every hour, I live under Your power. Father, I ask you now to touch me with that same power, for if You created me from nothing, You can certainly recreate me. Fill me with the healing power of Your spirit. Cast out anything that should not be in me. Mend what is broken. Root out any unproductive cells, open any blocked arteries or veins, and rebuild any damaged areas. Remove all inflammation and cleanse any infection. Let the warmth of Your healing love pass through my body to make new any unhealthy areas, so that my body will function the way You created it to function. And Father, restore me to full health in mind, body and spirit so that I might serve You the rest of my life. I ask this through Jesus Christ Our Lord. Amen.”
(Mr. George qtd. in Sonnier 131)

He cites a 2008 article on traiteurs by one Julia Swett, too, which is a name one or two of y’all might know :). But careful, y’all, look – this Sonnier’s father is kin to those Heberts, and you know you gotta watch out for those Heberts!

(Just teasing an Hebert – I’m only playing 🙂 )