I posted a bit about contemporary witchcraft in Africa before, and I'm going to reproduce part of that here:

'Invented tradition' is taken to mean a set of practices, normally governed by overtly or tacitly accepted rules and of a ritual or symbolic nature, which seek to inculcate certain values and norms of behaviour by repetition, which automatically implies continuity with the past. In fact, where possible, they normally attempt to establish continuity with a suitable historic past.

• The Invention of Tradition

There have emerged practices and beliefs designated as "witchcraft" in parts of Africa which are not actually continuations of historical practices, but are new traditions which are derived or made or presented as being part of the continuous tradition of native African folk beliefs. You might draw a direct parallel to the changing concept of "witchcraft" in the United Kingdom and United States with relation to the founding of Gardnerian Wicca in the late 1950s/early 60s and the quick promulgation, acceptance, adoption, and mutation of its various concepts: people began accepting certain terminology, beliefs, and behaviors as traditional because they were being presented as part of a living tradition, even though in fact many parts of it (covens, the Book of Shadows, etc.) were in fact inventions, parts of it were ahistorical (most of the mythological trappings, the purported history of witchcraft), and other bits (derivations from Freemasonry, Hermetic occultism, etc.) were historical but used out of context.

Terence Ranger in a discussion of the invention of traditions in colonial Africa in The Invention of Tradition notes:

However, another path had also been open to the young in the colonial period and before the rise of the nationalist parties. This had been to outflank the reified 'custom' of the elders by appeals to more dynamic and transformative aspects of the traditional. Recent commentators have increasingly seen the very widespread witchcraft eradtication movements of the colonial period, with their promise of a society freed from evil, in this sort of way. MacGaffey describes how in his Bakongo village the management of witchcraft accusation by the elders caused great discontent, and led to the arrival of a 'prophet' who undertook to eliminate witchcraft, an achievement which would deprive the elders of a potent form of social control. The result was 'the temporary paralysis of the elders'. Roy Willis has shown how in rural south-western Tanganyika in the 1950s young men tried to break the control exercised by elders over land and local 'routine public affairs', by making use of a series of witchcraft eradication movements, which outflanked invented custom by an appeal to the pre-social Golden Age.

Which is a long way to say: witchcraft has historically been a part of many African cultures, with its own accepted methods of being dealt with; but those traditions are smacking into the changing syntax of African life, and people are adapting those beliefs to their new circumstances. You might draw a comparison between how historically, horoscopes were drawn out and calculated carefully for the individual based on personal data - and then newspapers came along, and in 1930 began newspaper horoscopes, the idea of which soon spread.

The "child witch" phenomena that they are specifically concerned with is "new" in the sense that it doesn't have a strong historical precedent in African tradition; it is primarily an urban one, and is fed by the mass media; it occurs primarily in countries that "have also suffered from political instability, endless conflicts and civil wars, and the recruitment of child soldiers" and in areas with a strong presence of Christian churches "belonging to the Pentecostal and prophetic movement" - bringing "Thou shalt not suffer a witch to live" Exodus 22:18 rhetoric to bear. Any and all of these factors are likely to be responsible for the formation and spread of new beliefs which are cast in the mold of traditional beliefs.

Now, having said all that: did some slaves in the Americas retain some superstitions and religious traditions from Africa? Absolutely. While many of these slaves were forced to convert to Christianity, they still retained aspects of their native beliefs, some of which were syncretized with Christian mythos, and others of which developed naturally in the different populations. u/grantmatter has a great answer about that in Why didn't African Americans, unlike other large black populations in the Americas (like in Haiti, Cuba and Brazil), develop a syncretic religion like them (like Voodoo, Santería, Candomblé)?; u/firedrops also talks a bit about communities that retained "Africanisms" in terms of language, tradition, and folktales in Apart from voodoo in Louisiana, did other elements of African culture, language, and religion survive with African descendants in the Americas?. These elements of native African religions, filtered through the context of slavery, absolutely became a part of African-American culture, and became a staple of American culture in general. Popular occultism has that tendency for a high degree of crossover. For example, in a description of Harlem in 1934, horror writer H. P. Lovecraft noted:

All the drug stores carry rabbit’s-foot luck charms, dream books, anti-kink fluid & pomade for the wool of dusky sheiks & sirens, & (also for the rites of Congolese coiffure) devices called “straightening-irons.”

• H. P. Lovecraft to F. Lee Baldwin, 27 Mar 1934, Letters to F. Lee Baldwin &c. 67

"Dream books" and lucky rabbits' feet (well, lucky for everyone except the rabbit!) aren't traditional aspects of native African religions; they're European and American traditions which enjoyed broad popularity among a heterogenous population - white, black, Hispanic, etc. Dream-books and charms were offered in the books section of the Sears and Roebuck Catalogs for example included dream-books and grimoires around the turn of the century.

All that being said... yes, there is some influence from African religious traditions on African-American culture (and American culture in general); that said, it is difficult to say if they were any more or less superstitious than any of the other distinct American sub-cultures at the time. The particular aspects of modern African witch-craze are generally distinct from contemporary beliefs centered on Voudoun or the like, simply because while they have the character of a traditional belief, they're really quite a recent phenomenon.

You might be interested in Yvonne Chireau's Black Magic: Religion and the African American Conjuring Tradition.