Artículos de revistas: "Witchcraft"

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Vanashree. "Witchcraft." Indian Journal of Gender Studies 17, no. 2 (June 2010): 223–47. http://dx.doi.org/10.1177/097152151001700202.

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2

Thomas, Paul. "Witchcraft." Film Quarterly 64, no. 4 (2011): 82–83. http://dx.doi.org/10.1525/fq.2011.64.4.82.

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3

Morris, Rosalind. "Witchcraft." Social Text 26, no. 2 (2008): 113–33. http://dx.doi.org/10.1215/01642472-2007-033.

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4

Petykó, Márton. "Discursive (re)construction of “witchcraft” as a community and “witch” as an identity in the eighteenth-century Hungarian witchcraft trial records." Journal of Historical Pragmatics 18, no. 2 (December 31, 2017): 214–34. http://dx.doi.org/10.1075/jhp.00003.pet.

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Abstract This paper provides a qualitative historical (socio)pragmatic analysis of records of three eighteenth-century Hungarian witchcraft trials using a socio-cognitive model of discursive community and identity construction. I aim to describe how the general social and legal context of witchcraft became situated and interpreted in the actual witchcraft trial records from the delegated officials’ perspective. I argue that in the analysed records, the officials did not simply apply a codified definition of “witchcraft”, but they discursively (re)constructed “witchcraft” as a community and “witch” as the defendants’ identity. Thus, from the officials’ perspective, discursive community and identity construction established a relationship between the general context of witchcraft and the actual witchcraft trials. In order to reconstruct this process, I investigate the linguistic constructs by which the delegated officials actively created “witchcraft” and the defendants’ “witch” identity as mental constructs.

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5

Zachrisson, Per. "Witchcraft and Witchcraft Cleansing in Southern Zimbabwe." Anthropos 102, no. 1 (2007): 33–46. http://dx.doi.org/10.5771/0257-9774-2007-1-33.

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6

Newell, Sasha. "Pentecostal Witchcraft: Neoliberal Possession and Demonic Discourse in Ivoirian Pentecostal Churches." Journal of Religion in Africa 37, no. 4 (2007): 461–90. http://dx.doi.org/10.1163/157006607x230517.

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AbstractWhile Pentecostal churches derive their growing popularity in large part from their ability to combat witchcraft in society, I argue here that Pentecostalism is itself an alternative form of witchcraft discourse. As such, it falls prey to the same ambivalent relationship between power, success and social obligation that witchdoctors and politicians must face. I discuss Pentecostalism and witchcraft in terms of their relationship to neoliberal understandings of individual agency and economy in contrast to the moral economy of social obligations. At the same time I draw parallels between the ritual techniques of Pentecostalism and witchcraft cosmology, demonstrating that, despite Pentecostal churches' efforts to transcend the power of witchcraft, they in many cases become encompassed by witchcraft discourse, often taking on the appearance of witchcraft itself.

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7

Syamsuddin, Syamsuddin, Ridwan Ridwan, and Iksan Iksan. "The Crime of Witchcraft and Vigilante Action (Eigenrichting)." Jurnal Daulat Hukum 4, no. 4 (November 24, 2021): 249. http://dx.doi.org/10.30659/jdh.v4i4.17951.

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The witchcraft incident in Bima Regency has threatened the safety and security of human life, witchcraft has triggered people to take vigilante actions (Eigenrichting) as a counter reaction by means of destruction, persecution and even murder. This study aims to determine public perceptions related to witchcraft, and also to find out why witchcraft always results in mass vigilante action (Eigenrichting) so that prevention and resolution efforts can be formulated. This study uses empirical or sociological research, data collection is carried out by direct and structured interviews and through literature study, while drawing conclusions using inductive methods. The results showed, first; In the period 2016-2021, there were 53 cases of alleged witchcraft practices in Bima Regency, damaging the social order and disrupting community stability. The community considers witchcraft as a dangerous or evil act, because the motive and purpose of using witchcraft is to torture, and/or kill human souls; Second; The behavior of witchcraft has led to vigilante actions (Eigenrichting) in some people, this is due to the existence of a legal vacuum that has not regulated the act of witchcraft and how to solve it legally. The act of vigilantism (Eigenrichting) appears as a form of reaction that arises from the community due to their rights and comfort being disturbed, which action is manifested in the form of violence as an act of revenge against the perpetrators of witchcraft. The juridical conclusion that the terminology of witchcraft and vigilante acts (Eigenrichting) have not been specifically regulated in the current laws and regulations as prohibited acts and are threatened with punishment. As a suggestion that the terminology and elements of the criminal act of witchcraft in the current Criminal Code Bill need to be expanded further, as well as the system of proving the crime of witchcraft in the Indonesian criminal procedure law needs to obtain further, more complete arrangements.

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8

Merkur, Daniel. "Contrary to nature : Inuit conception of witchcraft." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 279–93. http://dx.doi.org/10.30674/scripta.67169.

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The present contribution to the phenomenology of witchcraft will depend for its data on the traditional conceptions, rites, and folklore of witchcraft among the Inuit (Eskimo) of Čanada and Greenland. A phenomenological definition of witchcraft may be obtained through recognition of its position within Inuit religion. Like many native North Americans, the Inuit epitomized their religion in the concept of balance. The Polar Inuit understood religion to have the function "to keep a right balance between mankind and the rest of the world". Without exception, the rites of Inuit witchcraft were rites of Inuit religion that were made unnatural, through the alteration of one or more features. Because counterclockwise ritual motions were specific to witchcraft, the expression "contrary to nature" may be understood to epitomize the Inuit's own appreciation of witchcraft. Whether witchcraft depended on deliberate violations of traditional observances, on malicious uses of magic formulae and songs, and/or on ritual motions, witchcraft proceeded "contrary to nature". Thus, witchcraft can be defined as special practices, which together with the beliefs and folklore surrounding them, are believed to be innately disruptive of the balance between mankind and the numina. Because it is contrary to nature, witchcraft is innately anti-social. The disruption of the balance of mankind with the numina is not the private act of the witch against a victim, but a danger for the entire community.

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9

Kling, Ádám Márton. "Shakespeare and Witchcraft in Neil Gaiman’s Marvel 1602." Eger Journal of English Studies 20 (2020): 3–18. http://dx.doi.org/10.33035/egerjes.2020.20.3.

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Representing the cultural phenomenon of witchcraft and showcasing liminal existence was of great importance in the literature of 16-17 -century England. From political pamphlets to Shakespearean stage plays, the character of the witch and the marginalized have become a central topic of conversation in early modern texts. The primary goal of this research paper is to examine how Neil Gaiman’s comic book series, Marvel 1602 adapts aspects of certain early modern English works to create a graphic narrative that explains liminality and the modern ‘witchcraze.’

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10

Kgatla, Thias. "WITCHCRAFT ACCUSATIONS AND THEIR SOCIAL SETTING: CASES IN THE LIMPOPO PROVINCE." Oral History Journal of South Africa 3, no. 1 (January 5, 2016): 57–80. http://dx.doi.org/10.25159/2309-5792/338.

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This article is the result of research findings undertaken in Limpopo Province on the subject of witchcraft beliefs. It is a narration of two villages whose residents were accused of witchcraft and had to be moved to other villages for their safety. Socio-economic conditions responsible for the communities to accuse their members of witchcraft are analysed. In the last part of the paper I draw on some classical theoretical approaches such as projection, scapegoating and materialism theories. In conclusion three statements are considered: 1) witchcraft is something real in human experience; 2) witchcraft is an imaginary crime; 3) an explanation of witchcraft accusations seen through the lens of social theories on society.

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11

Igwe, Leo. "Media and Witchcraft Accusation in Northern Ghana." Secular Studies 1, no. 2 (October 10, 2019): 186–203. http://dx.doi.org/10.1163/25892525-00102001.

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Abstract There has been a growing visibility of witchcraft beliefs in the African media. The dominant paradigm in the academic literature on witchcraft is that the media reinforce witchcraft beliefs by disseminating information and ideas that are related to witchcraft accusations and witch hunting. However, a careful examination shows that this is not always the case because the media serve other counter purposes. Using ethnographic data from the Dagomba area in Northern Ghana and the concept of forum shopping, this paper explores how accused persons in the Dagomba communities utilize the limited media coverage to enhance their responses to witchcraft accusations. Apart from disseminating information regarding the activities of assumed witches, the media publicize perspectives that reject witchcraft notions.

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12

Spittel, Susanne, Elke Kraus, and André Maier. "Dementia Awareness Challenges in Sub-Saharan Africa: A Cross-Sectional Survey Conducted Among School Students in Ghana." American Journal of Alzheimer's Disease & Other Dementias® 36 (January 2021): 153331752110553. http://dx.doi.org/10.1177/15333175211055315.

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The survey focuses on identifying dementia awareness challenges among Ghanaian school students. Data were generated in a cross-sectional survey (n = 1137). 9.3% of school students showed dementia awareness whilst the community respondents, representing both higher age and level of education, showed greater awareness (32.2%, P < .001). 45% of respondents believed in witchcraft and 57% were afraid of potentially being harmed by witchcraft. Age and education did not influence people’s belief in witchcraft. Moreover, dementia symptoms were often mistaken for witchcraft, especially by those who had encountered a person accused of witchcraft: “swearing at others” (24%), displaying “memory loss” and “confused speech” (22%), “forgetfulness” and who was seen “roaming around” (19%). Lack of dementia awareness was particularly evident among school students whereas belief in witchcraft was similar in both respondent groups. There was a correlation between low dementia awareness rates and misinterpretation of dementia symptoms with attribution to witchcraft.

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13

Bachmann, Judith. "African Witchcraft and Religion among the Yoruba: Translation as Demarcation Practice within a Global Religious History." Method & Theory in the Study of Religion 33, no. 3-4 (September 23, 2021): 381–409. http://dx.doi.org/10.1163/15700682-12341522.

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Abstract For years, self-identified witches have demanded the public acknowledgement of witchcraft as “religion” in Nigeria. These political debates are reflected in a long-ongoing scholarly discussion about whether “witchcraft” in Africa should be regarded as religion or not. At its core, this discussion concerns the quest for African meanings. I argue that we should focus on the translingual practice as the reason for today’s perception of “African” and “European” differences as incommensurable. Tracing back today’s understanding of witchcraft among the Yoruba (àjé), the Alatinga anti-witchcraft movement of the early 1950s becomes the nodal point of Yoruba witchcraft history. Discussing the Alatinga as translingual practice, I understand Yoruba witchcraft concepts as products of a global religious history. Only in the aftermath of the Alatinga, a hybrid movement, did the need arise to demarcate “African” and “European” meanings. Thus, Yoruba translingual practice has also affected European understandings of religion and witchcraft today.

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14

Bachmann, Judith. "Witchcraft and Its Implications for Women Reconsidered." Religion and Gender 12, no. 1 (April 14, 2022): 29–51. http://dx.doi.org/10.1163/18785417-01201010.

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Abstract In Africa, witchcraft as both a practice and concept is characterized by diversity. A number of places such as Nigeria hold a general suspicion that women are more likely to be witches. This gendered social practice has been studied in anthropology. However, African women’s reactions and interests regarding practices associated with witchcraft (identification, deliverance, healing etc.) have not been studied sufficiently. And in particular, women’s multi-religious backgrounds have often been ignored. This article argues that research on witchcraft in Africa carries a burden of epistemic violence. It has often left the ascription of witchcraft to women unquestioned and at the same time, overlooked women’s own diverse religious perspectives and the interplay of this with witchcraft belief. Based on fieldwork among the Yoruba in Nigeria, the article analyses how witchcraft is ascribed as female, how women are impacted by this and how they position themselves within this social practice. It discusses these gender dynamics as related to the effects of epistemic violence and agency. Results show that women participate in the production of witchcraft as an imagined exclusive female practice, yet their dealings with witchcraft also implicate agency and the possibility of socio-religious change.

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15

Bachmann, Judith. "Witchcraft and Its Implications for Women Reconsidered." Religion and Gender 12, no. 1 (April 14, 2022): 29–51. http://dx.doi.org/10.30965/18785417-01201010.

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Abstract In Africa, witchcraft as both a practice and concept is characterized by diversity. A number of places such as Nigeria hold a general suspicion that women are more likely to be witches. This gendered social practice has been studied in anthropology. However, African women’s reactions and interests regarding practices associated with witchcraft (identification, deliverance, healing etc.) have not been studied sufficiently. And in particular, women’s multi-religious backgrounds have often been ignored. This article argues that research on witchcraft in Africa carries a burden of epistemic violence. It has often left the ascription of witchcraft to women unquestioned and at the same time, overlooked women’s own diverse religious perspectives and the interplay of this with witchcraft belief. Based on fieldwork among the Yoruba in Nigeria, the article analyses how witchcraft is ascribed as female, how women are impacted by this and how they position themselves within this social practice. It discusses these gender dynamics as related to the effects of epistemic violence and agency. Results show that women participate in the production of witchcraft as an imagined exclusive female practice, yet their dealings with witchcraft also implicate agency and the possibility of socio-religious change.

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16

Al Buchori, Rachmad Alif, I. Made Sepud, and I. Made Minggu Widyantara. "Sanksi Pidana Terhadap Pelaku Tindak Pidana Santet." Jurnal Preferensi Hukum 2, no. 3 (October 26, 2021): 454–58. http://dx.doi.org/10.22225/jph.2.3.3980.454-458.

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The philosophical background of witchcraft can be classified as a criminal act because witchcraft is recognized and believed to exist in the community, and causes unrest, but cannot be prevented and eradicated through law because of difficulties in proving it. So in this case, criminal sanctions are needed for the perpetrators of witchcraft. The purpose of this study is to analyze the criminal sanctions against the perpetrators of the crime of witchcraft. The method used in this research is normative with a statutory approach. The data sources used are primary, secondary, tertiary data sources obtained from recording and quoting relevant legal materials. The results of the study reveal that accountability for perpetrators of witchcraft is not written or listed in the current Criminal Code (KUHP). But it is different in the Draft Criminal Code (RKUHP), perpetrators of witchcraft can now be made a criminal act even though it does not specifically include the word witchcraft in the RKUHP. The formulation of the crime in Article 293 of the RKUHP is increasingly clear that perpetrators of witchcraft possessing the elements referred to may be subject to a maximum imprisonment of 5 years and a category IV fine.

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17

Bin Zakaria, Mohd Radhuan Arif, Ahmad Muhyiddin B Yusof, Noor Aileen Binti Ibrahim, Siti Mardhiah Binti Isa, and Nur Azmina Binti Mohamad Zamani. "Public University Student’s Views on Malaysia’s Anti-Witchcraft Law." International Journal of Research and Innovation in Social Science VIII, no. IX (2024): 298–310. http://dx.doi.org/10.47772/ijriss.2024.809026.

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This study explores the interplay of witchcraft and legal perspectives among public university students in Malaysia, reflecting the nation’s rich cultural tapestry. Focusing on how these students view anti-witchcraft laws, the research highlights their role in shaping societal norms amid Malaysia’s blend of Islamic, customary, and civil law systems. Thirty participants from a public university provided insights into key themes: support for anti-witchcraft legislation, challenges in implementation, and the need for enhanced education on the subject. Findings reveal a strong advocacy for anti-witchcraft laws aimed at addressing prevalent witchcraft practices and ensuring justice. Participants expressed concerns about the difficulties in proving witchcraft cases and the potential infringement on individual rights, suggesting the need for a balanced and thoughtful approach to lawmaking. Opinions on the role of education varied; while some see it as a potential deterrent, others question its practicality and effectiveness. Additionally, there was a consensus on the importance of including witchcraft-related legal education in university curricula to prepare future legal practitioners better.The study also highlighted the need for compensation mechanisms for those wrongfully accused of witchcraft, emphasizing the complexity of integrating such measures into civil law. These findings offer valuable insights for policymakers, underlining the necessity of culturally sensitive and well-informed legal frameworks to address witchcraft-related issues effectively.

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18

Naish, John. "It's Witchcraft." Nursing Standard 3, no. 29 (April 15, 1989): 49. http://dx.doi.org/10.7748/ns.3.29.49.s89.

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19

Udelhoven, Bernhard. "Seeing Witchcraft." Journal of Global Catholicism 2, no. 1 (December 22, 2017): 120–42. http://dx.doi.org/10.32436/2475-6423.1024.

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20

Coughlan, Michael J. "Zande Witchcraft." Sophia 24, no. 3 (October 1985): 4–15. http://dx.doi.org/10.1007/bf02781005.

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21

WARD, JOHN O. "Witchcraft Revisited." Journal of Religious History 14, no. 2 (December 1986): 218–22. http://dx.doi.org/10.1111/j.1467-9809.1986.tb00466.x.

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22

Simpson, Jacqueline. "Witchcraft Historiography." Folklore 120, no. 3 (December 2009): 345. http://dx.doi.org/10.1080/00155870903220092.

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23

Mowry, Ruthann, Cait Coker, Madeleine Wolske, and Tracy Allison. "Practical Witchcraft." Journal of Library Outreach and Engagement 3 (September 7, 2023): 2–9. http://dx.doi.org/10.21900/j.jloe.v3.1209.

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This article argues for the usefulness of collaborations between academic and public libraries for community outreach and engagement. After an overview of the problematic history of special collections institutions as inaccessible gatekeepers of culture, the article argues that in the twenty-first century, special collections must become members of public communities and actively involve themselves in community work in order to foster mutual understanding and values. A case study of a shared event, a witchcraft lecture that went viral on the internet, is described.

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24

Mac-Machado, Robert Gabriel. "Witchcraft and Witchcraft Cleansing among the Vasava Bhils." Anthropos 105, no. 1 (2010): 191–204. http://dx.doi.org/10.5771/0257-9774-2010-1-191.

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25

Willumsen, Liv Helene. "Witchcraft against Royal Danish Ships in 1589 and the Transnational Transfer of Ideas." International Review of Scottish Studies 45 (December 1, 2020): 54–99. http://dx.doi.org/10.21083/irss.v45i0.5801.

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This article deals with transnational transfer of ideas about witchcraft at the end of the sixteenth century. The outset is alleged witchcraft performed against a royal Danish fleet that was to carry Princess Anne across the North Sea to her husband, King James VI of Scotland, autumn 1589, and following trials in Copenhagen. These include court records from witchcraft trials and diplomatic correspondence between Denmark, England and Scotland. By close-readings of these texts, a multi-layered narrative emerges. The article sheds light on the routes for transmission of witchcraft ideas, as well as the contemporary context for interpreting witchcraft notions.

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26

Hill, Harriet. "Witchcraft and the Gospel: Insights from Africa." Missiology: An International Review 24, no. 3 (July 1996): 323–44. http://dx.doi.org/10.1177/009182969602400301.

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Missionaries to Africa have long ignored the problem of witchcraft, feeling that it was simple superstition that would evaporate in the face of modernity. Instead, witchcraft activities have not only persisted, they seem to be on the increase. Witchcraft is a daily, pernicious problem for many African Christians, and yet the gospel that is preached does not address it adequately. Social scientists have given much attention to witchcraft but discount any spiritual reality, and thus provide only a partial analysis. This article attempts to define what witchcraft is ontologically, and then presents a missiological response for consideration.

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27

Syzranov, Andry V. "КОЛДОВСТВО (СИХР) У ТАТАР АСТРАХАНСКОЙ ОБЛАСТИ". Вестник антропологии (Herald of Anthropology) 51, № 3 (20 вересня 2020): 206–12. http://dx.doi.org/10.33876/2311-0546/2020-51-3/206-212.

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The article is devoted to the study of traditions of witchcraft (sihr) among the Tatars of the Astrakhan region. Based on ethnographic materials, it was concluded that witchcraft among the Tatars is mainly associated with harmful magic and spells. The study reveals a clear connection between ideas about witchcraft and beliefs in evil spirits. It was found that the traditions of witchcraft among the Lower Volga Tatars are parallel to similar phenomena among other ethnoterritorial groups of Tatars in Russia, in particular, the Middle Volga and Siberian Tatars. The materials on the ethnography of witchcraft among the Tatars of the Astrakhan region are being published for the first time.

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28

Nyakweba, George Mayaka, Vincent Munywoki, and Maria Ntarangwe. "Prevalence on Witchcraft Beliefs and The Psychological Well-Being of Elderly People in Masaba South Sub-County Kisii County Kenya." International Journal of Research and Innovation in Social Science 06, no. 08 (2022): 234–42. http://dx.doi.org/10.47772/ijriss.2022.6810.

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Witchcraft is a world phenomenon. Some people do belief in it on their daily life and this has brought a lot of anxiety, fear from the threats given to the victims. This study investigated the prevalence on witchcraft beliefs and psychological well-being of elderly people in Nyakumbati Sub-location in Masaba South Sub-count, Kisii County Kenya. The study adopted a mixed method approach; a convergent parallel design was employed to enable the researcher investigate the relationship between prevalence on witchcraft beliefs and the psychological well-being of elderly people. Simple random sampling was employed to select a sample of 164 respondents from the 280 elderly people receiving cash transfer from the Kenyan Government in Nyakumbati Sub-location. Data was collected using questionnaires and analyzed using descriptive and inferential statistics using statistical Software Package for Social Science (SPSS) version 22. Cronbach’s Alpha Coefficient was used to ensure reliability of research instruments. The findings indicate that majority of the elderly People belief in witchcraft (56.3%). Many elderly people (48.3%) agreed that beliefs in witchcraft have interfered with relationships in the community. Also majority of the elderly people (60.3%) agreed that Witchcraft practices are dangerous in the community. Witchcraft practices are feared within the community this was taken by 61.6% of the respondents. At the same time majority of the elderly people (62.3%) agreed that Witchcraft practices are carried in hidden manners and finally 41.7% of the elderly stated that they are vulnerable to witchcraft activities. The findings on the relationship between psychological well-being and witchcraft beliefs show that there was: a weak relationship of 0.061 on self-acceptance, a moderate relationship of 0.331 on positive relations and a moderate relationship of 0.530 on purpose in life. The final findings show that there is a weak relationship between prevalence on witchcraft beliefs and the psychological well-being of elderly people. The study recommends and appeals to government leaders, educators and church stakeholders to strive further towards addressing witchcraft related issues. Additionally, social workers, counselors and psychologists should be assigned through the cooperation of church and government to cater for the psychological well-being of the elderly people in the community.

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Sneddon, Andrew. "Select document: Florence Newton's trial for witchcraft, Cork, 1661: Sir William Aston's transcript." Irish Historical Studies 43, no. 164 (November 2019): 298–319. http://dx.doi.org/10.1017/ihs.2019.55.

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AbstractThis article examines the sole extant and complete set of signed witness statements for an Irish witchcraft trial. These testimonies were given at Florence Newton's trial for witchcraft at Cork assizes in September 1661, and were signed by the presiding judge, Sir William Aston. The Aston manuscript has been annotated and transcribed in its full, original form for the first time, providing historians with a unique document with which to explore one of the few Irish witchcraft trials. This article also provides suggestions for new ways of looking at the case, and more importantly demonstrates that Newton was not, as once thought, put to death for witchcraft under the 1586 Irish Witchcraft Act but died during her trial. Furthermore, taken in the context of early modern European witchcraft, the case is shown to be an important example of a witch trial occurring in a highly gendered, contested, post-conflict society.

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Worobec, Christine D. "The 1850s Prosecution of Gerasim Fedotov for Witchcraft." Russian History 40, no. 3-4 (2013): 381–97. http://dx.doi.org/10.1163/18763316-04004008.

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The article examines a detailed case involving an accusation of witchcraft against the serf Gerasim Fedotov, which was heard before the Moscow Court of Equity in 1853. In comparison with other cases of witchcraft in the four decades between the 1820s and 1850s, the one involving Fedotov provides a window onto popular beliefs in witchcraft and sorcery intertwined with Russian Orthodox practices, the medical profession’s rationalist arguments against the power of quotidian magic, and the state’s intent on maintaining law and order without infringing upon serfowners’ rights. Ultimately, the autocratic state’s seemingly more enlightened prosecution of witchcraft as a superstition turned out to be unsuccessful in combating popular beliefs in sorcery, witchcraft, and divination.

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31

Gershman, Boris. "Witchcraft beliefs around the world: An exploratory analysis." PLOS ONE 17, no. 11 (November 23, 2022): e0276872. http://dx.doi.org/10.1371/journal.pone.0276872.

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This paper presents a new global dataset on contemporary witchcraft beliefs and investigates their correlates. Witchcraft beliefs cut across socio-demographic groups but are less widespread among the more educated and economically secure. Country-level variation in the prevalence of witchcraft beliefs is systematically linked to a number of cultural, institutional, psychological, and socioeconomic characteristics. Consistent with their hypothesized function of maintaining order and cohesion in the absence of effective governance mechanisms, witchcraft beliefs are more widespread in countries with weak institutions and correlate positively with conformist culture and in-group bias. Among the documented potential costs of witchcraft beliefs are disrupted social relations, high levels of anxiety, pessimistic worldview, lack of entrepreneurial culture and innovative activity.

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32

Alm, Ellen. "The Quantitative Scope of Witchcraft Trials in Norwegian Bohuslen 1587–1658." Arv 78 (December 1, 2022): 69–88. http://dx.doi.org/10.61897/arv.v78i.21424.

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Bohuslen belonged to Norway until 18 March 1658, when the county was ceded to the Swedes as a result of the Peace of Roskilde. This area has fallen between two stools when it comes to documenting Norwegian witchcraft trials. Swedish historians have regarded the area as Norwegian and Norwegian historians have considered it as Swedish. Until now, this area has not been investigated with regard to Norwegian witchcraft trials. This article aims to chart the quantitative scope of witchcraft trials in Norwegian Bohuslen through an empirical study of primary sources. The fluctuation and severity of the witchcraft trials will be examined, especially in comparison to witchcraft trials in Jutland and Eastern Norway.

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Abiodun, Adelekun Isaac. "Exploring Perceptions and Misconceptions of Witchcraft and Wizardry: The Shifting Meanings and Beliefs in Nigeria." Mediterranean Journal of Social Sciences 14, no. 6 (November 5, 2023): 78. http://dx.doi.org/10.36941/mjss-2023-0038.

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Witchcraft and wizardry have long been embedded in Nigerian culture and belief systems, evoking fear, stigma, and misunderstandings. Accusations related to witchcraft have severe consequences, leading to violence, social exclusion, and human rights abuses. These consequences not only perpetuate harm against individuals but also hinder the social progress and development of Nigerian society, highlighting the urgent need for comprehensive efforts to address and rectify the misconceptions surrounding witchcraft and wizardry. This paper explores the multifaceted topic of perceptions and misconceptions of witchcraft and wizardry in Nigeria, adopting an interdisciplinary approach drawing upon anthropology, sociology, history, cultural studies, and religious studies. It delves into the historical origins, cultural significance, and shifting meanings of witchcraft, examining the diverse interpretations across different ethnic groups and regions. The paper also addresses the consequences of witchcraft accusations, including human rights issues and social exclusion. This paper aims to contribute to a greater understanding of witchcraft and wizardry in Nigeria and promote informed interventions, social change, and the protection of human rights by shedding light on these complexities.  Received: 31 August 2023 / Accepted: 20 October 2023 / Published: 5 November 2023

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ISANGHA, STANLEY OLOJI, TAWAKALITU MARY OLAITAN, L. E. OGAR, INYOMOMA A. OBASI-IGWE, GABRIEL USIAGU AGHEDO, and ANTHONY OBINNA IWUAGWU. "Child Witchcraft Confession: Parental Reaction And Implication For Social Work Practice." Advances in Social Sciences Research Journal 7, no. 12 (January 10, 2021): 691–704. http://dx.doi.org/10.14738/assrj.712.8563.

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Accusations of witchcraft, especially in Africa has often been directed towards the child and most parents has refused to play their role of a child protector which is essential in making or marring child development and this has become a source of increasing concern for social workers and other international human rights. This study was therefore designed to investigate the reactions of parents to child witchcraft confession in Akwa ibom State Nigeria. A qualitative study design using in-depth interviews was adopted. Thirty (30) in-depth interviews were held among parent’s which elicited information concerning child witchcraft confession. The qualitative data generated were content analyzed and the results indicated that majority of the parents are not ready to condone their children who confessed to witchcraft activities. The findings show that in spite of globalization, children who have a link with witchcraft activities are in jeopardy. The study therefore recommends some agenda for social work practitioners on the issue of witchcraft and child development.

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Parish, Jane. "The dynamics of witchcraft and indigenous shrines among the Akan." Africa 69, no. 3 (July 1999): 426–47. http://dx.doi.org/10.2307/1161216.

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AbstractThis article deals with Akan perceptions of witchcraft at two different anti-witchcraft shrines. It is argued that contemporary fears about witchcraft symbolise moral uncertainties about identity, sociability and materialism. These ideas are expressed by means of a highly self-reflexive critique of the concepts of social admiration and transcultural consumption.

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36

Speakman, Mark. "Witchcraft tourism in Catemaco, Mexico: a liquid modernity perspective." Tourism and Heritage Journal 6 (December 17, 2024): 34–58. https://doi.org/10.1344/thj.2024.6.3.

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The picturesque town of Catemaco in Mexico is popular with nature enthusiasts. However, it is also known as the “Land of the Witches” and has become a centre for witchcraft tourism. While most who participate in witchcraft are involved in innocuous white magic rituals, others are motivated by black magic, engaging in what is labelled malevolent tourism, rather than dark tourism. The study investigates, from a societal perspective, why individuals travel to take part in witchcraft practices in Catemaco. It uses Zygmund Bauman’s liquid modernity as a lens from which to view contemporary Mexican society and to consider whether the increasingly fluid, dynamic, and changing nature of society, which can result in personal distress and uncertainty, is a contributing factor towards witchcraft tourism at Catemaco. A qualitative approach is adopted that involves interviews conducted with participants who have travelled to the annual International Witchcraft Congress at Catemaco with the intention of participating in brujeria, along with further interviews undertaken with residents and a witchcraft practitioner. Findings suggest that witchcraft serves as a coping mechanism for certain individuals facing social challenges that have arisen from liquid modernity, such as relationship problems and work-related issues. While most of the participants required white magic rituals, a smaller, yet significant proportion were driven to indulge in black magic.

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Kivelson, Valerie A. "Introduction: Bringing the Slavs Back In." Russian History 40, no. 3-4 (2013): 281–95. http://dx.doi.org/10.1163/18763316-04004002.

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This introduction briefly surveys the vast literature on the history of witchcraft in Europe and the far more limited historiography of Russian and East European witchcraft. It highlights a number of common themes emerging from the essays, including the interactions of religion and witchcraft beliefs, modes of persecution, the role of literacy and of gender, the mutability or stability of witchcraft belief over time, and the significance of ethnicity in beliefs about magic. The introduction identifies points of agreement and divergence among the authors and comments on the value of collecting detailed case studies.

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Roper, Lyndal. "Review feature: witchcraft and historical imagination. Witchcraft and fantasy." History Workshop Journal 45, no. 1 (1998): 265–70. http://dx.doi.org/10.1093/hwj/1998.45.265.

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Marko, Sarah. "Impacts of Puritan Society on the New England Witchcraft Trials." General: Brock University Undergraduate Journal of History 8 (April 19, 2023): 113–22. http://dx.doi.org/10.26522/tg.v8i.4218.

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One of the most popularized events of early colonial America is that of the witchcraft trials in New England. Puritans fleeing the English Reformation settled in New England in the seventeenth century, bringing aspects of English tradition and culture with them. As a result, English ideas of witchcraft became entwined with New England culture. This paper seeks to identify and explain the correlation between Puritan society in New England and the witchcraft accusations of the seventeenth century using both primary and secondary sources. The role of femininity, as outlined by Puritan society, is considered for its relationship to witchery. This paper will first outline the process of witchcraft accusations in Puritan society. The broad and specific characteristics of women accused of witchcraft will also be examined in this paper, along with the realities of execution.

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Kusairi, Latif. "Witchcraft and sumpah pocong: Transformation and resolution of cases with the issue of shamans in Banyuwangi." SHAHIH: Journal of Islamicate Multidisciplinary 7, no. 1 (June 21, 2022): 55–66. http://dx.doi.org/10.22515/shahih.v7i1.5198.

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Many people believe that misfortunes such as illness, death, crop failure, livestock death, and divorce are caused by certain people with magical powers and knowledge called "witchcraft". Like many other areas in Indonesia, Banyuwangi is one of the areas stigmatized by a lot of witchcraft. This stigma is then embedded in society, something that is said to be rooted in myths from the past. Witchcraft which is attached to magical rituals is difficult to prove by state law, because the basis of proof is difficult. So we need another formula to solve this witchcraft case with other models. When the elements of culture and Islam came in, the way to solve witchcraft was done by involving these elements of culture and Islam. Ways such as the pocong oath and the oath of the Koran as a way to resolve the case. This tradition is then often carried out to resolve witchcraft cases in society as a substitute for positive law which is difficult to prove in this case.

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41

Satriadi, Satriadi. "Delik Santet Dalam Konstruksi RUU-KUHP." Al-Adalah: Jurnal Hukum dan Politik Islam 5, no. 2 (July 16, 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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Hayder, Lana Majid, Asma Hakimah Ab Halim, Noor Aziah Mohd Awal, and Fatimah Yusro Hashim. "The Negative View of Iraqi Law on the Crimes of Witchcraft and Sorcery." Journal of Law and Sustainable Development 11, no. 6 (September 13, 2023): e777. http://dx.doi.org/10.55908/sdgs.v11i6.777.

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Objective: The article aims to highlight the serious crime that the law remained oblivious to it whether in treatment or criminalizing it. Although all monotheistic religions recognize it, the position of the Arab legislator differed from that. Some of them put an explicit text criminalizing witchcraft as a separate offense, and some put it under the crime of fraud, including the Iraqi Penal Code. Methodology: This article explains the nature of witchcraft and the methods used for it, and clarified the effect of witchcraft on the individual and society, and the witchcraft crime in terms of human rights. It will also look at the views of the Islamic religion, in relation to witchcraft and sorcery and the position of the Iraqi legislator and some Arab countries on it. Result and discussion: The crime of witchcraft is an independent crime and cannot be considered a crime of fraud due to the seriousness of its consequences according to the legislation in some Arab countries such as Saudi Arabia and the United Arab Emirates. Conclusions: Man has practiced magic and sorcery throughout the ages, and surprisingly, they are still practicing it in the current era, on a large scale. It submitted that the crime of witchcraft should not be considered as one of the crimes of fraud. It is necessary to put a specific article that applies to the real act (witchcraft and sorcery) and mind it as one of the most dangerous acts that the legislator must face with the harshest penalties.

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Gaskill, Malcolm. "The Devil in the Shape of a Man: Witchcraft, Conflict and Belief in Jacobean England*." Historical Research 71, no. 175 (June 1, 1998): 142–71. http://dx.doi.org/10.1111/1468-2281.00058.

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Abstract Historians agree that most early modern witches were women. A question rarely asked, though, is how any men came to be accused at all, given the strong association of women and witchcraft in popular folklore and learned demonology. This article examines the prosecution for witchcraft of a Kentish farmer in 1617, and argues that an integrated qualitative context of conflict and belief is essential for understanding this and other accusations. The aim is not, however, to offer yet another overarching explanation for the rise of witchcraft prosecutions, but rather to demonstrate how witchcraft can open windows on early modern mentalities.

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Luongo, Katherine. "“The Problem of Witchcraft”: Violence and the Supernatural in Global African Refugee Mobilities." African Studies Review 63, no. 3 (September 2020): 660–82. http://dx.doi.org/10.1017/asr.2019.42.

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Abstract:Over the last two decades, witchcraft violence has emerged steadily as a “push factor” for African asylum seekers who argue that being accused of witchcraft or targeted with witchcraft renders them members of a “particular social group” (PSG), subject to persecution and eligible for refugee protection under the 1951 UN Refugee Convention. This article examines the refugee status determination (RSD) processes through which immigration regimes in Canada and Australia have adjudicated allegations about witchcraft violence made by asylum seekers from across Anglophone Africa. It critiques the utility of expanding PSG along cultural lines without a commensurate expansion in adjudicators’ knowledge.

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45

Santini, Julie. "An Inverted Dystopia." Digital Literature Review 6 (January 15, 2019): 89–104. http://dx.doi.org/10.33043/dlr.6.0.89-104.

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This new interpretation of Margaret Cavendish’s The Blazing World (1666) shows that womenengaged with witchcraft theory in early modern Europe. Remnants of the early modern witch-crazeexist in theoretical texts by the men who were at the heart of defning and defending the ‘truths’about witchcraft. Notably, as cases of witchcraft were predominantly against women, women’svoices remain unheard. Margaret Cavendish, Duchess of Newcastle, was a rare example of awoman attempting to insert herself into intellectual circles like the Royal Society. Having frequentedthe circles of men that believed they were scientifcally proving witchcraft, it is unlikely thatCavendish did not have her own opinions on the subject. By showing how Cavendish’s dystopianscience-fction novel echoes men’s theories about witchcraft, the parody she makes of their theoriesis brought to light and earns her a place in the wider scholarship on the subject.

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Taiwo, Olusegun Stephen. "The Social Burden of Witchcraft accusation and Its Victims: An Exercise in Philosophy." Yoruba Studies Review 5, no. 1.2 (December 21, 2021): 1–16. http://dx.doi.org/10.32473/ysr.v5i1.2.130117.

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The killing and burning of witches in contemporary era seem to be unabated. The contemporary minds have not succeeded in ‘scienticising’ belief in witchcraft. In Africa, Canada and India, the incidence, accusations and extrajudicial sanctions against witches are routine. The phenomenon of witchcraft is justified to be real. Before a misfortune could be plausibly attributed to witchcraft, it had to be seen as the outcome of a certain type of social situation. For in a witch-case the suspect was usually a person who had been involved in a relationship of real or presumed hostility towards the victim, then an accusation of witchcraft originated with someone living in close proximity to the suspect, and was meant to explain some local and personal misfortune. We then explain the socialization of witchcraft accusation in terms of the immediate social environment of the witch and her accuser. What we have in mind is that there are a lot of socialization between the witch and her victims in such a way that witches do not attack stranger and the victim can easily guess who is socially responsible for his/her misfortunes. We shall argue therefore, that once we are able to explain witchcraft causal reasonable explanation, the kind of metaphysical change of mind on witchcraft and the subsequent incidence, accusations and extrajudicial sanctions against witches would be reduced.

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Manna, Animesh. "Witchcraft: A Survey of Medieval Ecstasy." Integrated Journal for Research in Arts and Humanities 3, no. 3 (June 19, 2023): 73–78. http://dx.doi.org/10.55544/ijrah.3.3.13.

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The article examines the phenomenon of witchcraft in medieval Europe, focusing on the role of ecstasy as a key element of the witch’s experience. It shows how witchcraft was conceived as a heretical and demonic activity that involved flying through the air, having sex with devils, and joining in night-time gatherings. It also analyses the historical and religious factors that influenced the formation and expression of witchcraft beliefs, such as the impact of classical mythology, folkloric traditions, Christian theology, and popular superstition. Moreover, it investigates the legal and theological reactions to the alleged danger of witchcraft, such as the papal bull of 1484 that authorized the persecution of witches, the influential treatise Malleus Maleficarum that established the witch stereotype, and the various trials and executions that occurred across Europe. The article uses various types of evidence, such as literary works, court documents, and theological writings, to demonstrate the richness and diversity of medieval witchcraft conceptions and discourses. It also explores different regional and temporal variations of witchcraft, such as the differences between Germanic and Latin cultures, or between early and late medieval periods. The article aims to provide a comprehensive and nuanced overview of witchcraft in medieval Europe, as well as to highlight its relevance for understanding the social and psychological dynamics of pre-modern societies.

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Neki, J. S., B. Joinet, N. Ndosi, G. Kilonzo, J. G. Hauli, and G. Duvinage. "Witchcraft and Psychotherapy." British Journal of Psychiatry 149, no. 2 (August 1986): 145–55. http://dx.doi.org/10.1192/bjp.149.2.145.

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Belief in witchcraft, which serves a variety of social functions and personal defences, is bound to emerge in psychotherapy with individuals from a culture that holds such beliefs; endeavouring to understand it can open up new therapeutic possibilities. The nature of witchcraft, the profiles with which it intrudes into therapy, and the socio-psychological functions it fulfills are considered. Referring such patients to witchdoctors is morally unjustifiable, but the witch-doctor's folk-image provides a floating transference, around which the therapeutic relationship can be built. In dealing with witchcraft-ideation, understanding is based as much on cultural as on personal empathy, and to enhance its relevance, therapy may appropriate some of the functional dynamics of the witchcraft system into its own therapeutic manoeuvres.

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Owusu, Emmanuel Sarpong. "The Superstition that Maims the Vulnerable: Establishing the Magnitude of Witchcraft-Driven Mistreatment of Children and Older Women in Ghana." International Annals of Criminology 58, no. 2 (November 2020): 253–90. http://dx.doi.org/10.1017/cri.2020.26.

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AbstractWitchcraft-triggered violence is widespread in contemporary African societies. This study establishes the magnitude and identifies the principal features, motivations and socio-cultural contexts of witchcraft-driven mistreatment of children and older women in Ghana. It achieves this aim by embarking on an in-depth analysis of cases of witchcraft-related abuse publicised in three renowned local Ghanaian media outlets between 2014 and 2020 and comparing the results with the findings of extant empirical studies. The data support the view that witchcraft-fuelled abuse is endemic in Ghana, and the worst victims are children and older women of low socio-economic background. It demonstrates that the commonest forms of mistreatment and violence resulting from belief in witchcraft are murder and torture (perpetrated with various weapons/tools), forcible confinement and enslavement, neglect and child labour. The most dominant motivations for such violations are the suspicion that the alleged witches are responsible for family or community members’ death or illness and the supposed victims’ economic or financial predicament. The study stresses the need to criminalise witchcraft accusations and bring pastors and traditional spiritualists under closer scrutiny since many witchcraft allegations and the ensuing persecutions are largely encouraged by their dubious activities.

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Anwar, Reski. "Eksistensi Pemaknaan Santet pada Pembaharuan Hukum Pidana." ISLAMITSCH FAMILIERECHT JOURNAL 2, no. 01 (June 23, 2021): 1–15. http://dx.doi.org/10.32923/ifj.v2i01.1700.

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This paper discusses about witchcraft which is one of the controversial delict in draft criminal law september 2019 (RKUHP) in Indonesia. This is because most of the general public assumes that witchcraft is believed to be an act that can harm people, suffer and or even kill people. However, in accordance with the principle of legality and the difficulty of proof, witchcraft deeds so far can not be entered into the realm of justice so that it is not uncommon for people accused of witchcraft to lose their lives without going through legal process. Therefore, in this study by analyzing the witchcraft delict in the construction of RKUHP this study uses normative legal research methods whose data are obtained through literature studies. The results obtained revealed that witchcraft is a criminal act that must be constructed into the category of delik formil whose proof does not necessarily lead to the existence or absence of a supernatural force it self owned by the perpetrator or individual. However, what can be used as a delik is a criminal act committed that is a person who deliberately announces himself to have supernatural powers as article 252 paragraph 1 RKUHP.

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