Bibliografías temáticas / Physical witchcraft

Literatura académica sobre el tema "Physical witchcraft"

Autor: Grafiati
Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Physical witchcraft"

1

Satriadi, Satriadi. "Delik Santet Dalam Konstruksi RUU-KUHP". Al-Adalah: Jurnal Hukum dan Politik Islam 5, n.º 2 (16 de julio de 2020): 123–37. http://dx.doi.org/10.35673/ajmpi.v5i2.807.

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This study discusses witchcraft (santet) as one of the controversial offenses in the Criminal Code Bill. Socially, witchcraft (santet) is believed to be an act that can harm people, narrate, or even kill people. However, based on the principle of legality and the difficulty of proving, acts of witchcraft (santet) cannot be criminalized so it is not uncommon for people accused of being witchcraft (santet) to due of process of law. To analyze and understand the offense of witchcraft (santet) in the construction of the Draft Bill of the Criminal Code, this study utilizes normative legal research methods whose data are obtained through a literature study. The results showed that witchcraft (santet) as a criminal act was constructed into the category of the formal offense whose proof did not lead to the presence or absence of magical power possessed by someone, but criminalized was a criminal offense committed, namely a person who intentionally announced he had supernatural powers, offered his services in undertaking harm to others in the form of illness, death or mental or physical suffering.
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2

Solomon, Rukundo. "WITCH-KILLINGS AND THE LAW IN UGANDA". Journal of Law and Religion 35, n.º 2 (15 de julio de 2020): 270–96. http://dx.doi.org/10.1017/jlr.2020.25.

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AbstractPeople believed to be witches have been killed in many parts of Africa since precolonial times. Belief in witchcraft persists today among many people, occasionally resulting in the killing of the suspected witch. The killer views witchcraft as an attack similar in nature to the use of physical force and therefore kills the witch in an attempt to end the perceived attack. As it stands today, the law in Uganda fails to strike a balance between the rights of the deceased victim violated through murder and those of the accused who honestly believes that he or she or a loved one was a victim of witchcraft. This article argues that the defenses that are currently available—mistake of fact, self-defense, insanity, and provocation by witchcraft—are insufficient, as they fail to strike that delicate balance. A more pragmatic approach to the issue of witch-killing, one that deals with the elimination of belief in witchcraft, is necessary.
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SNEDDON, ANDREW y JOHN FULTON. "WITCHCRAFT, THE PRESS, AND CRIME IN IRELAND, 1822–1922". Historical Journal 62, n.º 3 (5 de noviembre de 2018): 741–64. http://dx.doi.org/10.1017/s0018246x18000365.

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AbstractDrawing on witchcraft cases reported in newspapers and coming before Ireland's courts, this article argues that witch belief remained part of Protestant and Catholic popular culture throughout the long nineteenth century. It is shown that witchcraft belief followed patterns established in the late eighteenth century and occasioned accusations that arose from interpersonal tensions rather than sectarian conflict. From this article, a complex picture emerges of the Irish witches and their ‘victims’, who are respectively seen to have fought accusation and bewitchment using legal, magical, physical, and verbal means. In doing so, the contexts are revealed in which witchcraft was linked to other crimes such as assault, slander, theft, and fraud in an era of expansion of courts and policing. This illustrates how Irish people adapted to legal changes while maintaining traditional beliefs, and suggests that witchcraft is an overlooked context in which interpersonal violence was exerted and petty crime committed. Finally, popular and elite cultural divides are explored through the attitudes of the press and legal authorities to witchcraft allegations, and an important point of comparison for studies of witchcraft and magic in modern Europe is established.
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4

Kounine, Laura. "“Not a drop of tears, or any sweat from fear came from her”: Interrogating Mind, Body, and Emotions in Early Modern German Witch Trials". Journal of Medieval and Early Modern Studies 54, n.º 1 (1 de enero de 2024): 113–35. http://dx.doi.org/10.1215/10829636-10948505.

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In early modern German witch trials, how defendants looked and moreover how they behaved on trial—physically and emotionally—was crucial to whether they were deemed innocent or guilty. This was particularly the case in trials of witchcraft, a crime that often left little tangible evidence in its wake. Indeed, notions of the body are integral to understanding early modern witchcraft beliefs, particularly at a time when the boundary between mind and body was viewed as porous and permeable. This was a time when emotions were seen to have physical consequences, and this belief played a key role in witchcraft cases. Through a close reading of a seventeenth-century trial of witchcraft from a history of emotions perspective, this article examines the ways in which the body, mind, and soul were interrogated in the heartland of early modern witch persecutions: the Holy Roman Empire.
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de Latour, Charles-Henry Pradelles. "Witchcraft and the Avoidance of Physical Violence in Cameroon". Journal of the Royal Anthropological Institute 1, n.º 3 (septiembre de 1995): 599. http://dx.doi.org/10.2307/3034577.

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Atreya, Alok, Shreyashi Aryal, Samata Nepal y Binu Nepal. "Accusations of witchcraft: A form of violence against women in Nepal". Medicine, Science and the Law 61, n.º 2 (25 de febrero de 2021): 147–49. http://dx.doi.org/10.1177/0025802421998222.

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Accusations of witchcraft and witch-hunting activities remain serious problems in Nepal, where many women are subjected to violence or torture following accusation and persecution. Many experience serious physical and mental injury, and some die. However, most of these incidents are not reported because women and their families fear reprisals. Poverty, systemic gender inequality and weak state laws provide a context in which this behaviour occurs. Allegations of witchcraft will, however, not be fully eradicated without improvements in education and legal safeguards.
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Bever, Edward. "Witchcraft Fears and Psychosocial Factors in Disease". Journal of Interdisciplinary History 30, n.º 4 (abril de 2000): 573–90. http://dx.doi.org/10.1162/002219500552063.

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Historians, anthropologists, and psychologists have tended to discount the role of “psychosomatic” disease in witchcraft beliefs because they have misunderstood, and therefore underestimated, the connection between interpersonal relations, psychological well-being, and physical health. Current medical knowledge about the relationship between psychological distress, the physiological stress reaction, and somatic disorders, however, gives grounds for a more positive assessment of the traditional notion that ill will can cause illness and accidents. Disturbed interpersonal relations can cause, or contribute to, an extremely wide range of physical maladies, with or without any accompanying fear of witchcraft or magic. Evidence of this effect can be found in reports from a wide range of cultures. It is a significant element in a systematic sample of witch cases from early modern Württemberg.
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8

Choudhury, Zareen. "The Scarlet Letter and New England’s Witchcraft Beliefs". Crossings: A Journal of English Studies 1, n.º 1 (1 de diciembre de 2008): 95–100. http://dx.doi.org/10.59817/cjes.v1i1.425.

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The witch trials and the mass execution of women branded as witches throughout the 17th century New England were meant to serve an ideology designed for the world the Puritans were attempting to create. The Puritan witchcraft beliefs are inextricably related with their religious and social word-view as well as with their negative image of woman. Witches were the most powerful symbol of human evil—seductive and threatening to the moral and social order. Witchcraft has compelled the attention of a long and almost continuous line of American writers, Nathaniel Hawthorne being one of them. The Scarlet Letter, set against the background of the 17th century Puritan New England, deals mostly with the guilt-ridden aspect of human psyche and the Puritan society’s unredemptive doctrine of sin and punishment. However, the frequent references to witches, to the Black Man in connection with the dense forest, to the historical witch figures like Hutchinson and Hibbens, connect the novel with the dark episode of the Puritan witchcraft. The constant presence of the witch in both physical and spiritual form throughout the novel shows that Hawthorne refers to these supernatural beings not merely as a passive element of his novel’s plot, but rather as a strong component of the historical context in which the story of the novel unfolds itself. it makes the novel an even more authentic document of the Puritan era. My paper attempts to explore, in the context of The Scarlet Letter, the much condemned yet an inseparable chapter of the New England history-the witchcraft beliefs and how they had justified and at the same time subverted the Founders’ vision and their goals.
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9

Kuffner, Emily. "Bawds, Midwifery, and the Evil Eye in Golden Age Spanish Literature and Medicine". Humanities 12, n.º 4 (7 de agosto de 2023): 78. http://dx.doi.org/10.3390/h12040078.

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This article explores the relationship between the alcahueta or bawd, the evil eye, and midwifery in the early modern Spanish cultural imaginary. The evil eye, though an ancient belief, received renewed attention in theological and medical texts, including midwifery manuals, from the late fifteenth until the mid-sixteenth century, coinciding with the popularity of texts such as La Celestina featuring bawds. This article explores cultural debates regarding whether the evil eye was a natural phenomenon caused by corrupted bodily fluids emanating from post-menopausal women, or a result of witchcraft. Midwifery manuals list the evil eye as one of the principal dangers to newborns and give advice regarding how to prevent it, perhaps implicitly providing another justification for women’s gradual exclusion from midwifery in the early modern period. Fictional texts portray the bawd as engaging in women’s healing practices such as midwifery and newborn care, and as casting and curing the evil eye. I argue that the literary archetype of the bawd-midwife reflects academic disagreements that alternatively portray the evil eye as a physical illness, superstitious nonsense, or the result of witchcraft. As such, the bawd becomes a focal point for expressing anxiety over perceived decadence and decline, often tied to witchcraft. By tracing the evil eye through the characterization of bawds, we can perceive subtle indications of ambiguity regarding women’s magical and medical practices that question whether their influence comes from the devil or from women’s inherently malevolent nature.
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10

Dean, John y Nick Hill. "Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic". Vernacular Architecture 48, n.º 1 (enero de 2017): 146–48. http://dx.doi.org/10.1080/03055477.2017.1378057.

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Libros sobre el tema "Physical witchcraft"

1

Hutton, Ronald, ed. Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820.

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2

Howe, Katherine. The Physick Book of Deliverance Dane. New York: Hyperion, 2009.

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3

Howe, Katherine. The Physick Book of Deliverance Dane. London: Penguin Publishing, 2010.

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4

Howe, Katherine. The physick book of deliverance dane. Waterville, Me: Thorndike Press, 2009.

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5

Howe, Katherine. The Physick Book of Deliverance Dane: A Novel. New York, USA: Voice, 2009.

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6

Hutton, Ronald. Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic. Palgrave Macmillan, 2020.

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7

Hutton, Ronald. Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic. Palgrave Macmillan, 2016.

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8

Hutton, Ronald. Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic. Palgrave Macmillan, 2015.

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9

The Physick Book of Deliverance Dane: A Novel. New York: Hyperion, 2009.

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10

Gotman, Kélina. Translatio. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190840419.003.0004.

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Renegade physician Paracelsus compared St. John’s Day dances to earthquakes, epileptic tremors, and tics. This ecosophical and vitalist concept, according to which all sorts of bodies echo one another’s shaking motions, countered long-held academic prejudice against witchcraft; neither choreomaniacs nor witches were subject to supernatural forces. Rather, the ‘vital spirits’ caused limbs, like branches, to shake. What’s more, dancing was now thought to cure dancing, and municipal authorities keen to keep a Strasbourg dancing mania in check employed guards to help wear dancers out—while exorcism associated religious, municipal, and medical experts. The translatio or passage from collective to individual disorder, epitomized in St. Vitus, now patron saint of all dance maniacs, continued throughout the eighteenth and nineteenth centuries, as neurologists’ theories of chorea, epilepsy and insanity aligned popular carousing with individual quaking motions. Choreomania came to signal the epidemic proliferation of what Giorgio Agamben has styled purposeless gesture.
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Capítulos de libros sobre el tema "Physical witchcraft"

1

Hutton, Ronald. "Introduction". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 1–14. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_1.

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Cummins, Alexander. "Textual Evidence for the Material History of Amulets in Seventeenth-Century England". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 164–87. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_10.

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Cadbury, Tabitha. "Amulets: The Material Evidence". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 188–208. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_11.

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Davies, Owen y Timothy Easton. "Cunning-Folk and the Production of Magical Artefacts". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 209–31. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_12.

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Evans, Ian, M. Chris Manning y Owen Davies. "The Wider Picture: Parallel Evidence in America and Australia". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 232–54. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_13.

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Champion, Matthew. "Magic on the Walls: Ritual Protection Marks in the Medieval Church". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 15–38. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_2.

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Easton, Timothy. "Apotropaic Symbols and Other Measures for Protecting Buildings against Misfortune". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 39–67. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_3.

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Billingsley, John. "Instances and Contexts of the Head Motif in Britain". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 68–90. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_4.

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Hoggard, Brian. "Witch Bottles: Their Contents, Contexts and Uses". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 91–105. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_5.

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Hoggard, Brian. "Concealed Animals". En Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 106–17. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_6.

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