Caribbean form of Obeah originates. The origins of the word "Obeah" have been contested in the academic community for nearly a century; there is not a widely accepted consensus on what region or language the word derives from, and there are politics behind every hypothesis. Orlando Patterson promoted an Akan-Twi etymology, suggesting that the word came from communities in the Gold Coast. In British colonial communities, aside from referring to the set of spiritual practices, “Obeah” also came to refer to a physical object, such as a talisman or charm, that was used for evil magical purposes. The item was referred to as an Obeah-item (e.g. an 'obeah ring' or an 'obeah-stick', translated as: ring used for witchcraft or stick used for witchcraft respectively). Obeah incorporated various beliefs from the religions of later migrants to the colonies where it was present. Obeah also influenced other religions in the Caribbean, e.g. Christianity, which incorporated some Obeah beliefs. Akan origin hypothesis Patterson and other proponents of the Akan-Twi hypothesis argued that the word was derived from obayifo, a word associated with malevolent magic by Ashanti priests which means a person who possesses "witch power". Kwasi Konadu suggested a somewhat updated version of this etymology, suggesting that bayi, the neutral force used by the obayifo, is the source material – a word with a slightly less negative connotation. The first time in Jamaican history the term "obeah" was used in the colonial literature was in reference to Nanny of the Maroons, an Akan woman, considered the ancestor of the Windward Maroon community and celebrated for her role in winning the First Maroon War and securing a land treaty in 1740. Nanny was described as an old 'witch' and a 'Hagg' by English soldier Philip Thicknesse in his memoirs. Obeah has also received a great deal of attention for its role in Tacky's Rebellion (also an Akan), the 1760 conflict that spurred the passage of the first Jamaican anti-Obeah law. The term "Myal" was first recorded by Edward Long in 1774 when describing a ritual dance done by Jamaican slaves. At first the practices of Obeah and Myal were not considered different. Over time "Myal-men" involved in spirit affairs involved themselves with Jamaican Native Baptist churches, bringing Myal rituals into the churches. Over time these Myal influenced churches began preaching the importance of baptisms and the eradication of Obeah, thus formally separating the two