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Journal articles on the topic 'Witch'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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1

Nuttall, Deirdre. "Witch and Priest Juxtaposed: Two Figures from Irish Traditional." Folklore: Electronic Journal of Folklore 09 (1998): 34–40. http://dx.doi.org/10.7592/fejf1998.09.witch.

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2

Bes, Claudine. "b witch a witch." Vacarme 30, no. 1 (2005): 104. http://dx.doi.org/10.3917/vaca.030.0104.

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3

Rauen, Carol, Maranda Jackson-Parkin, Carol Jacobson, Karen M. Marzlin, and Cynthia L. Webner. "Good Witch or Bad Witch?" Critical Care Nurse 36, no. 5 (October 1, 2016): 66–69. http://dx.doi.org/10.4037/ccn2016125.

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4

Lindsay, Maud. "Witch." Women's Review of Books 21, no. 6 (March 2004): 12. http://dx.doi.org/10.2307/4024347.

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5

O'MAHONEY, KATHERINE. "The Witch Figure:The Witch of Edmonton." Seventeenth Century 24, no. 2 (September 2009): 238–59. http://dx.doi.org/10.1080/0268117x.2009.10555629.

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6

Wittner, Lawrence S. "Witch hunt." Bulletin of the Atomic Scientists 55, no. 4 (July 1, 1999): 68–69. http://dx.doi.org/10.2968/055004018.

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7

Travis, Phyllis Stowell. "Little Witch." Psychological Perspectives 49, no. 1 (July 2006): 133. http://dx.doi.org/10.1080/00332920600734592.

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8

Foreman, Jonathan. "Witch-hunt." Index on Censorship 24, no. 6 (November 1995): 95–99. http://dx.doi.org/10.1080/03064229508535994.

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9

Leeson, Peter T., and Jacob W. Russ. "Witch Trials." Economic Journal 128, no. 613 (August 16, 2017): 2066–105. http://dx.doi.org/10.1111/ecoj.12498.

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10

Harris, Adrienne. "Witch-Hunt." Studies in Gender and Sexuality 19, no. 4 (October 2, 2018): 254–55. http://dx.doi.org/10.1080/15240657.2018.1531514.

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11

Wallace, Anthony. "The Witch." Missouri Review 38, no. 3 (2015): 110–18. http://dx.doi.org/10.1353/mis.2015.0035.

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12

Tatlidede, Soner, Onur Egemen, Özay Özkaya, and Onur Erol. "Witch Nose." Journal of Craniofacial Surgery 22, no. 5 (September 2011): 1948–51. http://dx.doi.org/10.1097/scs.0b013e31822ea787.

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13

Williams, Cicely. "WITCH DOCTORS." Nutrition Reviews 31, no. 11 (April 27, 2009): 369–71. http://dx.doi.org/10.1111/j.1753-4887.1973.tb07055.x.

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14

Heilbrun, Carolyn G., and Claire Harman. "Witch Hunt." Women's Review of Books 7, no. 6 (March 1990): 8. http://dx.doi.org/10.2307/4020738.

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15

Lynskey, Edward C. "Water Witch." Appalachian Heritage 22, no. 4 (1994): 36. http://dx.doi.org/10.1353/aph.1994.0140.

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16

Aduaka, Newton. "The witch." Wasafiri 10, no. 20 (September 1994): 33–35. http://dx.doi.org/10.1080/02690059408574362.

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17

Annie Finch. "American Witch." Prairie Schooner 83, no. 3 (2009): 26–28. http://dx.doi.org/10.1353/psg.0.0295.

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18

Stürmer, Michael. "Witch Hunt." Foreign Affairs 76, no. 2 (1997): 159. http://dx.doi.org/10.2307/20047948.

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19

Chan, Chee-Lan. "Witch doctoring." BMJ 324, Suppl S5 (May 1, 2002): 0205160. http://dx.doi.org/10.1136/sbmj.0205160.

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20

M, Alice, and Silvia F. "Witch Hunts." Scientific American 328, no. 5 (May 2023): 43. http://dx.doi.org/10.1038/scientificamerican0523-43.

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21

Clark, Charles W., and Marc Aronson. "Witch-Hunt: Mysteries of the Salem Witch Trials." History Teacher 37, no. 3 (May 2004): 401. http://dx.doi.org/10.2307/1555677.

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22

Heard, Priscilla, and David Phillips. "What's up with Witch Rings?" Perception 44, no. 1 (January 2015): 103–6. http://dx.doi.org/10.1068/p7865.

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23

Papa, AnnMarie. "Are You a Good Witch or a Bad Witch?" Journal of Emergency Nursing 37, no. 3 (May 2011): 215–16. http://dx.doi.org/10.1016/j.jen.2011.03.014.

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24

Morris, Katherine. "The 'lascivious' witch." Mankind Quarterly 26, no. 3 (1986): 285–303. http://dx.doi.org/10.46469/mq.1986.26.3.8.

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25

Cupitt, Don. "My Postmodern Witch." Modern Believing 39, no. 4 (October 1998): 5–10. http://dx.doi.org/10.3828/mb.39.4.5.

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26

Jur, Barbara A. "An Abnormal Witch." Mathematics Teacher 85, no. 7 (October 1992): 584–86. http://dx.doi.org/10.5951/mt.85.7.0584.

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27

Puca, Angela. "“Witch” and “Shaman”." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 271–84. http://dx.doi.org/10.1558/ijsnr.37624.

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From the very birth of the term, Strega (“Witch”) has been used with a negative connotation to describe women with powers aimed at harming people. Strega has its etymological origin in the Latin Strix, the owl believed to feed on human blood. Pop culture, books and media alike, also portrayed the witch as an evil character to the point where it became common parlance to address a person deemed evil as a witch. In the last three decades, with the popularization of paganism and Wicca, the term has been reclaimed and somehow sanitized by Pagans who neutrally describe this figure as someone who has the ability to change reality in accordance with the will. In more recent years, with the spread of shamanism, more practitioners start to either renounce the term “witch” in favour of Sciamano/sciamana (“Shaman”) or use them both to define themselves. By analysing the discourses that practitioners create around the terms “witch” and “shaman”by means of Paul Johnson’s categories, I will illustrate how both terms manifest a form of indigenization and extending. In conclusion, I will argue that indigenizing and extending may be seen as two aspects of the same phenomenon entailing the opening of cultural borders to the outside, reshaping both the imported and exported cultural elements.
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28

Ray, B. "Salem Witch Trials." OAH Magazine of History 17, no. 4 (July 1, 2003): 32–36. http://dx.doi.org/10.1093/maghis/17.4.32.

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29

Carolyn Turgeon. "The Sea Witch." Fairy Tale Review 10 (2014): 160. http://dx.doi.org/10.13110/fairtalerevi.10.1.0160.

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30

O'Sullivan, Sibbie. "The Crooked Witch." Health Care for Women International 20, no. 4 (July 1999): 331–33. http://dx.doi.org/10.1080/073993399245638.

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31

Mohamad, Gunawan. "The King's Witch." Manoa 12, no. 1 (2000): 65–70. http://dx.doi.org/10.1353/man.2000.0023.

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32

Bernd Roeck. "Urban Witch Trials." Magic, Ritual, and Witchcraft 4, no. 1 (2009): 82–89. http://dx.doi.org/10.1353/mrw.0.0124.

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33

Zwicker, Earl. "Flying Halloween witch." Physics Teacher 26, no. 7 (October 1988): 476–78. http://dx.doi.org/10.1119/1.2342583.

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34

A., Alun. "Nota witch-hunt?" Nature 344, no. 6267 (April 1990): 605. http://dx.doi.org/10.1038/344605a0.

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35

Wheatley, R. "Modern witch hunting." BMJ 307, no. 6911 (October 23, 1993): 1070. http://dx.doi.org/10.1136/bmj.307.6911.1070.

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36

Zero, M. "Bayonetta Wicked Witch." ITNOW 52, no. 2 (March 1, 2010): 27. http://dx.doi.org/10.1093/itnow/bwq152.

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37

Weingarten, Roger. "The Noonday Witch." Missouri Review 10, no. 1 (1987): 66–67. http://dx.doi.org/10.1353/mis.1987.0132.

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38

Gaffney, Loretta. "Witch Dreams (review)." Bulletin of the Center for Children's Books 59, no. 3 (2005): 157. http://dx.doi.org/10.1353/bcc.2005.0032.

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39

Spisak, April. "Witch Catcher (review)." Bulletin of the Center for Children's Books 60, no. 1 (2006): 16–17. http://dx.doi.org/10.1353/bcc.2006.0602.

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40

Spisak, April. "Witch Catcher (review)." Bulletin of the Center for Children's Books 60, no. 2 (2006): 71–72. http://dx.doi.org/10.1353/bcc.2006.0681.

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41

Earp, D. "Communist witch hunt." British Dental Journal 212, no. 3 (February 2012): 103–4. http://dx.doi.org/10.1038/sj.bdj.2012.103.

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42

Leonid Gozman. "PRICKING THE WITCH." Current Digest of the Russian Press, The 76, no. 005 (February 4, 2024): 8–9. http://dx.doi.org/10.21557/dsp.95922629.

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43

Lee, Jungyoung. "Crafting the Witch in Renaissance England: Thomas Middleton’s The Witch." British and American Language and Literature Association of Korea, no. 134 (September 30, 2019): 83–102. http://dx.doi.org/10.21297/ballak.2019.134.83.

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44

Wen, Shasha, Xu Liu, John Byrne, and Milind Chabbi. "Watching for Software Inefficiencies with Witch." ACM SIGPLAN Notices 53, no. 2 (November 30, 2018): 332–47. http://dx.doi.org/10.1145/3296957.3177159.

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45

Xian, Xu, and Tang Enping. "ON THE WITCH IMAGE OF HESTER." Journal of English Language and Literature 10, no. 02 (2023): 96–115. http://dx.doi.org/10.54513/joell.2023.10211.

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As the heroine of The Scarlet Letter, Hester has received a lot of attention. Literary researchers have always considered her to be a strong and rebellious female figure. Although Hester shares many traits of witches, few scholars have paid attention to the witch image of Hester. Hester's witch image plays a pivotal role in the interpretation of The Scarlet Letter. In order to enrich the interpretation of The Scarlet Letter, this thesis provides the factors that influenced the creation of The Scarlet Letter, and analyzes the witch image of Hester from two aspects. Firstly, the thesis constructs the image according to the characteristics of the traditional witch possessed by Hester and then deconstructs that image by presenting the characteristics which transcend the witch image. Since no previous study explicitly mentioned the witch image of Hester, it would offer a completely new perspective to the research of Hester. Hawthorne was trying to convey two things through Hester’s witch image. For one hand, people should face the history of the Witch Trials and the suffering by women. For another, women who are defined as uncommon should refuse the stereotype.
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46

Hellyer, Marcus, and P. G. Maxwell-Stuart. "Witch Hunters: Professional Prickers, Unwitchers and Witch Finders of the Renaissance." Sixteenth Century Journal 36, no. 3 (October 1, 2005): 936. http://dx.doi.org/10.2307/20477568.

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47

Allemang, Elizabeth. "The Midwife-Witch on Trial: Historical Fact or Myth?" Canadian Journal of Midwifery Research and Practice 9, no. 1 (May 22, 2024): 10–20. http://dx.doi.org/10.22374/cjmrp.v9i1.125.

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New developments in social history have generated scholarly work re-evaluating the history of the witch trials of early modern Europe. This paper explores the claim that the European witch trials of the sixteenth and seventeenth centuries persecuted midwives. Multiple historical theories of the persecuted midwife-witch are discussed, including those that construct the midwife-witch as a skilled, respected member of a local female healing culture and alternately as a marginal figure in her community who was ignorant, disrespected, impoverished and therefore vulnerable. Medical histories of the midwife-witch have often relied on a construct of the marginal figure to champion the progress of medicine from earlier discredited and unscientific practices. Feminist analysis poses the witch trials as the suppression of women healers and the midwife-witch as symbolic of the threat of female control of reproduction to powerful patriarchal forces. Although these theories have been important to the revival of midwifery in North America specifically and to feminism more broadly, there is limited evidence to support these claims. The figure of the witch, like many myths, may tell us more about the interpreter of history than the witch herself.
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48

György, Árpád Botond. "Witch Trials in Seventeenth-Century Târgu Mureş." Studia Universitatis Babeș-Bolyai Historia 67, Special Issue (December 30, 2022): 27–41. http://dx.doi.org/10.24193/subbhist.2022.spiss.02.

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"The witch trials from Târgu-Mures are typical ones and fit together with the other cases from the early modern period. We can identify the same processes and elements as historiography and ethnography had described. On the other hand, these cases are slightly different because these witch trials were less bloody than usually in the seventeenth century. In the Hungarian Kingdom, the zenith of the witch hunts was in the middle of the eighteenth century. Perhaps the intensity of witch hunts in a medium town was smaller. This paper aims to describe and analyse the witch cases from the seventeenth-century Târgu Mures. These cases are not that remarkable, but we can gain insight into the juridical processes through them. Keywords: Târgu-Mureş, witch trials, seventeenth-century, protocols"
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49

Lamb, Nancy Beasley. "The Witch-Hunt Narrative." Journal of Interpersonal Violence 32, no. 6 (March 2017): 948–55. http://dx.doi.org/10.1177/0886260516657356.

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For more than two decades, conventional wisdom about the high-profile day care cases of the 1980s and early 1990s suggests all were modern-day witch hunts, based on false allegations made by highly suggestible children during an era when society was gripped by a “believe the children” hysteria. Author Ross Cheit refutes conventional wisdom by conducting an exhaustive examination of original data from dozens of cases bearing the witch hunt label. He concludes there was no witch-hunt epidemic, finding substantial evidence of sexual abuse in nearly every case he reviewed, contradicting the assertions made about those cases by what he calls the witch-hunt narrative. Cheit examines the legacy of the witch-hunt narrative and contends its exaggerated claims about the suggestibility of children have had a negative effect on the credibility of children today who allege being sexually abused. This writer examines Cheit’s conclusions in light of her own experience as a career prosecutor of crimes against children as well as her involvement in a high-profile day care case encompassed by the witch-hunt narrative. Setting the record straight about these cases is important not only for the sake of historical accuracy and intellectual honesty but also because the witch-hunt narrative’s unwarranted assertions about the suggestibility of children have had a negative effect on society’s perception of their credibility. Bringing public attention to the fallacies of the witch-hunt narrative and shining a light on questionable tactics used by some in academia to support their contention that all children are highly suggestible will ultimately serve to strengthen society’s ability to believe a child who discloses sexual abuse.
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50

Rowlands, Alison. "The Witch-cleric Stereotype in a Seventeenth-Century Lutheran Context*." German History 38, no. 1 (June 13, 2019): 1–23. http://dx.doi.org/10.1093/gerhis/ghz034.

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Abstract This article enhances our understanding of the development and dynamism of early modern witch stereotypes by focusing on the stereotype of the witch-cleric, the Christian minister imagined by early modern people as working for the devil instead of God, baptizing people into witchcraft, working harmful magic and even officiating at witches’ gatherings. I show how this stereotype first developed in relation to Catholic clerics in demonology, print culture and witch-trials, then examine its emergence in relation to Protestant clerics in Germany and beyond, using case studies of pastors from the Lutheran territory of Rothenburg ob der Tauber from 1639 and 1692 to explore these ideas in detail. I also offer a broader comparison of beliefs about Protestant witch-clerics and their susceptibility to formal prosecution with their Catholic counterparts in early modern Germany, showing that cases involving Protestant witch-clerics were part of a cross-confessional phenomenon that is best understood in a comparative, Europe-wide perspective. In addition to showing how the witch-cleric stereotype changed over time and spread geographically, I conclude by arguing that three distinct variants of this stereotype had emerged by the seventeenth century: the Catholic ‘witch-priest’ and Protestant ‘witch-pastor’ (who were supposedly witches themselves) and the overzealous clerical ‘witch-master’, who was thought to do the devil’s work by helping persecute innocent people for witchcraft. Despite these stereotypes, however, relatively few clerics of either confession were tried and executed as witches; overall, patriarchy worked to protect men of the cloth from the worst excesses of witch persecution.
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