American History

From 14th to 17th century

+ Despite being called the "The New World" by European explorers upon their arrival, the
wizards had known about America for a long time before the Muggles.
+ Many magical vehicles – including brooms and Apparition – not mention visions and
premonitions, prove that even distant magical communities have been in contact since the
Middle Ages.
+ The Native American magical community and the European and African communities
knew each other long before the European No-Maj emigrated in the 17th century.
+ There are clearly "magical" clans, and magic also exists unexpectedly in families where up
to now there is no one who is a witch or a magician.
+ In the Native American community, some wizards and witches were recognized and even
praised where they lived, earned fame by healing as physicians, or becoming excellent
hunters. However, others are discriminated against because of people's beliefs, often on the
basis that they have been possessed by evil spirits.
+ The myth of Native American “skinwalkers” – an evil mage or sorcerer with the ability to
transform into animals at will – also has a basis in fact.
+ The truth is, most Transformational Beasts use their animal form to escape persecution or
to hunt for the tribe. Such derogatory rumors often come from experienced No-Majs, who
sometimes fake their own magical abilities, and fear being exposed.
+ The Native American magical community is particularly endowed with magical abilities
related to plants and animals, its own potions of a much higher sophistication than is known
in Europe arrive.
+ The most obvious difference between magic practiced by Native Americans and European
magicians is the absence of the wand.
+ As demonstrated by Native American Veterinarians and apothecaries, wandless magic can
be set to extremely complex levels, but without wands it is difficult to practice Charms or
Transfiguration.

17th century and later

+ When European No-Maj people began to migrate to the New World, it was also the time
when more European-born witches came to live in America. Like their fellow No-Majs, they
had dozens of different reasons for leaving their homeland.
+ Some people leave because of the blood of adventure, but mostly to escape: sometimes
because of No-Maj's oppression, sometimes to avoid another witch or sorceress, but maybe
also to escape wizarding government. Among them, the third group often tries to blend in
with the No-Maj migration, or hide in the group of Native American witches.
Life in the New World with the first witches of the immigrants would be much harsher, for
three main reasons.
First, they have come to live in a foreign country that lacks comfort, except for items that can
be made by themselves. When they were at home, witches only needed to go to a local
hardware store to buy all the necessary ingredients, while here, they had to manage among
strange magical plants.
"There aren't many old wand-making shops here either, and the Ilvermorny School of
Witchcraft and Wizardry was then little more than a shabby shack of two teachers and two
pupils, though it later became a one of the greatest magic academies in the world.
Second, the conflicts that arose between Native Americans and immigrants in general were
what made the wizarding world itself in turmoil. Not only that, the No-Maj's beliefs here
made them even more hateful of anything related to magic. The Puritans were willing to point
each other out for witchcraft activities based on the most ridiculous evidence, no wonder the
witches of the New World had to be extremely wary of these No-Majs.
Finally, and perhaps the most formidable threat that newcomers to North America face, are
the Scourers.
+ The famous Salem Witch Courts of 1692-93 were a historical tragedy for the magical
community. The Salem case goes down in history not only because of the number of
casualties but also for much deeper reasons. The immediate consequence of this was that
many witches fled North America, and an even greater number of people changed their minds
to emigrate there. This in turn creates interesting differences in the North American magical
community compared to Europe, Asia, or Africa. Until the first few decades of the 18th
century, the number of witches in America as a percentage of the total population was less
than the other four continents.
+ Perhaps the most important consequence of the Salem case was the creation of the Magical
Congress of the United States of America in 1693, nearly a century before the No-Maj had
established a new one. similar agency. Referred to as MACUSA by all witches in America
(often pronounced /Mah-cooz-ah/), it was the first time the entire North American wizarding
community had come together to legislate for themselves, creating create a magical-world-in-
the-heart-world-No-Maj.
+ The first mission of MACUSA is to bring to justice the Purge Masters who betrayed their
own kind. Those charged with murder, witch-trafficking, torture, and all other crimes are
served sentences corresponding to their crimes.
+ The vindictive purges, rejected by the community themselves, have passed on to their
descendants an absolute belief that magic is real, and instilled in their minds that witches
must be destroyed wherever they appear.
+ The American wizarding historian Theophilus Abbot found several such families, still
maintaining a deep belief in existence, as well as a strong hatred for magic. Perhaps it is
partly because of the extreme anti-magic attitudes and actions of the descendants of those
Purge Masters that the North American No-Maj is more difficult to deceive on matters related
to the subject of magic than the general population. in other places. This created extremely
far-reaching effects on the management mechanism of the American wizarding community.
American Wizarding Society of the 1920s
+ The American wizarding world contributed more or less in World War I (1914-1918),
although the large number of fellow No-Maj compatriots did not know it. Because witches
intervened on both sides of the war, the actions of American witches did not play a decisive
role, but at least they contributed in reducing the loss of life, as well as defeating the enemy
on the face of the earth. magic battle.
+ The Dorcus Twelvetrees disaster of violating the International Act of Magical Secrecy has
entered the language of magic, to the point that the slang term "a Dorcus woman" is used to
refer to someone who is stupid or stupid.
+ MACUSA continues to impose severe punishments on those who disregard the
International Act of Magical Secrecy. At the same time, MACUSA exhibits a more zero
tolerance attitude towards magical phenomena such as ghosts, goblins, and paranormal
creatures than its European counterparts.
By 1920, Ilvermorny Academy of Magic and Magic had flourished for more than two
centuries, widely regarded as one of the best magical educational institutions in the world.
Thanks to the school's high school curriculum, all witches and wizards are proficient in the
use of wands.
Legislation enacted in the late nineteenth century required that every member of the
American magical community carry a "wand license," a measure intended to control all
magical activities and identify identify violators. Unlike England, where the Ollivander
family dominated the art of chopsticks, the North American continent has four great
chopsticks such as:
- Shikoba Wolfe, a descendant of the Chocktaw tribe, is famous mainly for his intricately
carved wands containing the tail feathers of the Thunderbird.
- Johannes Jonker, a Muggle-born wizard whose No-Maj father was a skilled cabinetmaker,
made him a skilled wandmaker as well.
- Thiago Quintana caused quite a stir around the wizarding world when she appeared on the
market with slick and often very long wands, each enveloping a transparent bone of the
White River Monsters of Arkansas. , cast powerful and elegant spells.
- Violetta Beauvais, the famous New Orleans wandmaker, also refused for years to reveal the
core type for her swamp hawthorn wand. They were eventually discovered to contain the fur
of the rougarou, a dog-headed beast that roams the Louisiana swamps.

Rappaport Law of Witchcraft

+ In 1790, the fifteenth President of the MACUSA (American Magical Congress), Emily Rappaport,
enacted a law to completely separate the magical and No-Maj communities. This stemmed from one
of the most serious violations of the International Magical Secrecy Act, which resulted in MACUSA
being dishonorably criticized by the International Federation of Wizards.
+ The Rappaport Act then created the main cultural difference between the wizarding communities in
the Americas and Europe. In the Old World, there was bound to be a certain amount of secret
cooperation and communication between a No-Maj government and its respective magical
government. In North America, MACUSA operates completely independently of the No-Maj
government. In Europe, witches and wizards marry and befriend the No-Maj; while No-Maj in the
Americas is rapidly being viewed as an enemy. In short, the Rappaport Act pushed the magical
community of the Americas, which had to defend itself against suspicious No-Majs, into absolute
seclusion.