Witchcraft in Latin America, known in Spanish as brujería (pronounced [bɾuxeˈɾi.a]) and in Portuguese as bruxaria (pronounced [bɾuʃaˈɾi.ɐ]), is a blend of Indigenous, European, and African beliefs. Indigenous cultures had spiritual practices centered around nature and healing, while the arrival of Africans brought syncretic religions like Santería and Candomblé. European witchcraft beliefs merged with local traditions during colonization. Practices vary across countries, with accusations historically intertwined with social dynamics. A male practitioner is called a brujo, a female practitioner is a bruja.

In Colonial Mexico, the Mexican Inquisition showed little concern for witchcraft; the Spanish Inquisitors treated witchcraft accusations as a "religious problem that could be resolved through confession and absolution". Belief in witchcraft is a constant in the history of colonial Brazil, for example the several denunciations and confessions given to the Congregation for the Doctrine of the Faith of Bahia (1591–1593), Pernambuco and Paraíba (1593–1595).

Anthropologist Ruth Behar writes that Mexican Inquisition cases "hint at a fascinating conjecture of sexuality, witchcraft, and religion, in which Spanish, indigenous, and African cultures converged". There are cases where European women and Indigenous women were accused of collaborating to work "love magic" or "sexual witchcraft" against men in colonial Mexico. According to anthropology professor Laura Lewis, "witchcraft" in colonial Mexico represented an "affirmation of hegemony" for women and especially Indigenous women over their white male counterparts in the casta system.

In the 16th to 18th centuries, witchcraft accusations in New Spain and other parts of colonial Latin America were tied to the Spanish Inquisition. Trials often focused on acts of blasphemy against sacred images, such as spitting, trampling, or insulting crucifixes and paintings of the Virgin Mary. These actions were not always expressions of nonbelief but sometimes reflected frustration, gambling losses, or conflicted devotion. For instance, the criollo soldier Juan de Solís was denounced in 1640 for violating candles and a crucifix after losing at a game of cards. The nun Sor Margarita de San José confessed to spitting on and damaging items in Mexico City in 1717.

Indigenous and Afro-Latin traditions also shaped colonial witchcraft practices. In Peru, healers like Juana Icha were accused of making pacts with protective deities to defend their communities against colonial abuses. In Cartagena, African-descended women were important practitioners of love magic and healing rituals, sometimes taught by clergymen themselves. Objects such as herbs, altar stones, eggs, and chocolate were used in spells, which reflected syncretic blends of Indigenous medical knowledge and African ritual practices. Colonial authorities often saw these practices as "demonic", yet communities relied on them for protection, healing, and negotiation of everyday life.

Across the Afro-Latin diaspora, many forms of spiritual practices have emerged: Cuban Santería, and Brazilian Candomblé and Umbanda. What sets the "witches" of Latin America apart from their European counterparts is the blend of religiosity and spirituality. Latin American "witches" are rooted in African magic, European spiritualism, and Indigenous practices, making them practice an integrated version of spirituality.

Witchcraft in Mexico comprises various traditions, rituals, and beliefs. Among the many rituals and beliefs rooted in Mexican folklore are limpia and mal de ojo. Limpia or barrida is a cleansing ritual practiced in brujería and curanderismo. The word limpia translates to clean, and barrida means sweep; The practice is intended to cleanse someone. The ritual involves the patient, either sitting or standing, being swept from head to toe with a broom typically made with herbs. The purpose of the ritual is to remove negative energy and bring on spiritual strength. While there are various ways to perform the act, the ritual can also include the use of a lemon or egg as a means to sweep away the negative energy.  

Mal ojo, often called mal de ojo or ojo, translates to bad eye. The belief is that someone can cause another person or object to become ill or damaged by staring with envy or malice. However, since it is believed that it can be done intentionally and unintentionally, staring in admiration may also cause harm.  To prevent or combat this, the person who was staring may touch the affected person or item. The symptoms associated with mal de ojo are vomiting, headaches, and fever, to name a few.