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Journal articles on the topic 'Political aspects of Witchcraft'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

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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Kumar, Raj, and Sanjeev Kumar. "Beyond the Shadows: Unveiling the Socio-Political Contribution of Women in Colonial Rajasthan in India." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 7 (2024): 172–85. http://dx.doi.org/10.31305/rrijm.2024.v09.n07.021.

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The paper deals in Socio-Political aspects of women in Rajputana region during the freedom struggle especially during the 20th century. The authors have read literature of the period and later one to know about the women of the period. Most literature focused upon the Elite women like the Royal Rajput ladies. So, this paper tries to fill in the gap by shedding light on non-elite women including the tribal women. Firstly, they talk about social conditions in which women had to live like Purdah, Sati, Witchcraft or Dakan etc. Women could go to fairs but their outer mobility was limited. After ta

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Togoeva, Olga. "English Familiars and their Owners: Scenes from “Family” Life." ISTORIYA 14, no. 3 (125) (2023): 0. http://dx.doi.org/10.18254/s207987840025093-1.

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English witchcraft pamphlets are a unique source within the vast corpus of European demonological literature of the Late Middle Ages and early Modern times. The pamphlets not only retold the details of real witchcraft processes, they also contained a huge number of details concerning the most diverse aspects of the everyday life of English society of the 16th — early 18th century. The article analyzes the features of the relationships that, according to the authors of the pamphlets, witches built with their household “spirits” — familiars, who were used to bring damage to the offenders. Accord

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ONUOHA, Onyekachi Peter, and Harry OLUFUNWA. "WITCHCRAFT AS A SYSTEM OF SOCIAL ORDER IN ACHEBE'S THINGS FALL APART." ŃDUÑỌDE : Calabar Journal of The Humanities 16, no. 1 (2019): 17–32. https://doi.org/10.5281/zenodo.5060107.

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Abstract Colonialism was system of oppression which postulated superiority over marginal cultures. Colonialism realigned multiple aspects of African social existence through its transcendental agency shored up with Western military and economic might. The first casualty of such colonialist classification is the belief system of the traditional African people and their religion, a representation of their indigenous gods that was redefined through the agency of language. Witchcraft is negatively reappropriated by the colonialist having the agency of power and language in an attempt to reduce Afr

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Zanini-Cordi, Irene. "Introduction: Venice, Real and Imagined." Studies in Eighteenth-Century Culture 53, no. 1 (2024): 233–36. http://dx.doi.org/10.1353/sec.2024.a918567.

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Abstract: Despite its steady political decline, Venice was still a bustling center of commerce in the long eighteenth century and boasted a vivacious social and cultural life that attracted tourists and artists. The uniqueness of the city elicited a productive interplay between reality and imagination in the visual arts and in the memories of visitors. François-René de Chateaubriand, however, was unimpressed by Venice during his first visit in 1806. His letter to a friend laconically chronicling his negative view of the city was published in the Mercure de France and spurred a lively debate. T

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WORTHINGTON, M. "Aspects of Mesopotamian Witchcraft." Bibliotheca Orientalis 61, no. 3 (2004): 259–77. http://dx.doi.org/10.2143/bior.61.3.2015568.

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Magliocco, Sabina. "Witchcraft as Political Resistance." Nova Religio 23, no. 4 (2020): 43–68. http://dx.doi.org/10.1525/nr.2020.23.4.43.

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The use of political magic is one of the remarkable and unexpected cultural features to emerge from the 2016 presidential election in the United States. Using a combination of digital and face-to-face ethnography, this article explores the emergence of a movement dedicated to resisting the Donald Trump administration through witchcraft and magic. Applying the lens of Italian ethnologist Ernesto de Martino, it argues that the 2016 election created a “crisis of presence” for many left-leaning Americans who experienced it as a failure of agency. Their turn to magic was in response to feelings of

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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

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Russell, Steven. "Witchcraft, genealogy, Foucault." British Journal of Sociology 52, no. 1 (2001): 121–37. http://dx.doi.org/10.1080/00071310020023064.

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Evens, Terence M. S. "Witchcraft and selfcraft." European Journal of Sociology 37, no. 1 (1996): 23–46. http://dx.doi.org/10.1017/s0003975600007967.

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This essay explores the status of moral accounting in relation to contingent misfortune. It does so by comparing the oracular procedures of the Azande of Center Africa to a modern pseudo-psychotherapeutic interaction. Though the first is in principle mystical and the second rational, both forms of inquiry are shown to display a certain indifference to contradiction. The reason for this indifference rests with the consideration that both focus on practical rather than theoretical questions. Nevertheless, in the pseudo-psychotherapcutic interaction the presumption of theory qua theory makes a di

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KHRISTOFOROVA, OLGA. "“We Live in the Country of the Victorious Kafka”: Witchcraft and Magic in Present-Day Russia." Martor. The Museum of the Romanian Peasant Anthropology Review 28 (November 15, 2023): 31–55. http://dx.doi.org/10.57225/martor.2023.28.03.

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This article examines the problems associated with witchcraft and magical beliefs in contemporary Russia. It analyzes media discourse in online publication, video streams, social networks, and comments in public media resources in which ordinary people and social and political elites describe and discuss witchcraft and paranormal beliefs and rituals. The paper talks about magic in a broad sense, including esotericism, occultism, astrology, divination, parapsychology, and so on, as people engaging with these issues understand it. The paper discusses the following facts and trends: (1) the Russi

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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 (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-witchc

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Ashforth, Adam. "Witchcraft, Justice, and Human Rights in Africa: Cases from Malawi." African Studies Review 58, no. 1 (2015): 5–38. http://dx.doi.org/10.1017/asr.2015.2.

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Abstract:The human rights approach to witchcraft accusations denies their validity and forecloses the possibility of a trial, fair or otherwise. While there is much to be said for a bracing rationalism in all aspects of life, evidence from Africa over the past couple of centuries shows no sign that witchcraft narratives lose their plausibility as a result of people being told that witches do not exist.

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BUYS, PHILLIPUS J. (FLIP). "The Stigmatization of HIV/AIDS Victims in Sub-Saharan Africa and the Gospel." Unio Cum Christo 7, no. 2 (2021): 185. http://dx.doi.org/10.35285/ucc7.2.2021.art11.

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One of the most challenging issues in dealing with HIV/AIDS in Africa is breaking through the stigmas surrounding the disease and building resilience in communities where large numbers of people are infected with HIV or otherwise affected by the pandemic. This article explores the relationship between shame, fear, guilt, witchcraft, and HIV/AIDS stigmatization by looking at key features of the African traditional worldview and culture. We point out predominant witchcraft beliefs and how they translate to community attitudes towards people living with HIV and AIDS. We highlight the influence of

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Biri, Kudzai, and Molly Manyonganise. "“Back to Sender”: Re-Visiting the Belief in Witchcraft in Post-Colonial Zimbabwean Pentecostalism." Religions 13, no. 1 (2022): 49. http://dx.doi.org/10.3390/rel13010049.

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This paper is a critical analysis of the witchcraft beliefs in Pentecostalism in post-colonial Zimbabwe. While Pentecostals claim “a complete break from the past”, there have emerged new dimensions that show that the belief in witches and witchcraft is deeply entrenched among Pentecostals. It also brings to the fore the underlying aspects of the creativity and innovation that are informed by African spiritual or metaphysical realities. Research since 1980 (when Zimbabwe got her independence from the British) indeed confirmed the existence of witchcraft beliefs and practices, although it was he

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Green, Maia. "Witchcraft Suppression Practices and Movements: Public Politics and the Logic of Purification." Comparative Studies in Society and History 39, no. 2 (1997): 319–45. http://dx.doi.org/10.1017/s0010417500020648.

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Public practices for the suppression of witchcraft are periodically performed throughout Sub-Saharan Africa. Anthropologists have generally sought to interpret such practices rather than explain them. This interpretation rests on assumptions about what such practices might mean for social actors rather than on the actual social processes which make their public performance possible. In the anthropological view, the performance of anti-witchcraft practices amounts to an expression of discontent with aspects of social and economic life deriving from the terms of Africa's engagement with the cont

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Sommer, Katrina. "The Rise of Russian Peasant Witchcraft: A Response to Social Unrest in Imperial Russia." Swarthmore Undergraduate History Journal 4, no. 1 (2023): 139–47. http://dx.doi.org/10.24968/2693-244x.4.1.7.

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Imperial Russia became home to a unique form of witchcraft from the seventeenth to the nineteenth century. Combining its religious history, patterns of imperial expansion and governance, and social hierarchies, witchcraft accusations arose during especially troublesome economic and political times. Differing from eighteenth-century America Witchcraft trials, these trials were not only femicide. Targeting anyone who might subvert established social or cultural norms, these accusations often led to violent expungement, ending with a ritual of communal bonding.

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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 (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 witc

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Mofuoa, Khali, and Mathabo Khau. "Rethinking Constructions of Difference: Lessons from Lesotho's Chief Mohlomi's Activism against the Gendering of Witchcraft." Educational Research for Social Change 11, no. 1 (2022): 1–16. http://dx.doi.org/10.17159/2221-4070/2021/v11i1a6.

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Discrimination according to gender has been in practice in communities globally since time immemorial. This discrimination has infiltrated all spheres of life including the naming, shaming, blaming, and persecution of deviant people as witches. The phenomenon of witchcraft has historically been negatively skewed towards women, with women's gender and sexual diversity being used against them in accusations of witchcraft. In some modern-day African communities, gender and sexual diversity are still regarded as witchcraft or a result of bewitching. While activism against witchcraft has gathered m

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Bähre, Erik. "WITCHCRAFT AND THE EXCHANGE OF SEX, BLOOD, AND MONEY AMONG AFRICANS IN CAPE TOWN, SOUTH AFRICA." Journal of Religion in Africa 32, no. 3 (2002): 300–334. http://dx.doi.org/10.1163/157006602760599935.

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AbstractIn post-apartheid South Africa witchcraft is an ever-growing concern, as political liberation has not led to liberation from occult forces. The study of modernity and globalisation has revealed the significance of the study of witchcraft in contemporary Africa. Among Xhosa migrants in Cape Town the discourse on witchcraft also revealed very specific problems that people encountered within close relationships. The lived conflicts, anxieties and desires were revealed in the exchange of sex, blood (as a metaphor for life itself ), and money. This same pattern of exchange appeared in witch

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Kern, Edmund M. "An End to Witch Trials in Austria: Reconsidering the Enlightened State." Austrian History Yearbook 30 (January 1999): 159–85. http://dx.doi.org/10.1017/s006723780001599x.

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For a Long time, scholars of witch-hunting presented Enlightenment political reforms as a kind of ”cure” for the “craze” of witchcraft, but despite these efforts, relatively little attention was truly paid to the end of witch-hunting. Without were formulated, historians attributed changes in state policy to an emerging skepticism and rationalism within the judicial and political elites of Europe.1 At times, scholars focus upon specific, local trials in which a loss of confidence emerged among those hearing witchcraft cases, but somewhat more frequently, they examine specific regions in which,

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Sawicki, Mariusz. "„Co to są czary? Co za znaki ich?”." Studia Historyczne 61, no. 3 (243) (2018): 17–32. http://dx.doi.org/10.12797/sh.61.2018.03.02.

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„What Is Witchcraft? What Signify It ?” Lithuanian Sermons And Methods Against Witchcraft From ThE End Of 17th And 18th Centuries Witchcraft as a crime attracted the attention of Polish-Lithuanian society in many aspects at the turn of 17th and 18th centuries. On the one hand, it was connected with a belief in its efficiency, in the existence of witches and sorcerers, and their covenant with the devil. The article analyzes two manuscripts: a prayer „Modlitwa przeciwko czarom i niebezpieczeństwom” and a sermon „Jako się strzedz czarów i potwarzy o nie”. The sermon utilizes contemporary rh

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GASKILL, MALCOLM. "THE PURSUIT OF REALITY: RECENT RESEARCH INTO THE HISTORY OF WITCHCRAFT." Historical Journal 51, no. 4 (2008): 1069–88. http://dx.doi.org/10.1017/s0018246x0800719x.

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ABSTRACTIn recent years the outpouring of historical work on witchcraft has been prodigious. Twenty-first-century studies encompass every conceivable chronological and geographical area, from antiquity to the present, Massachusetts to Muscovy. Approaches have been varied, with witchcraft explored as an intellectual, legal, political, social, cultural, and psychological phenomenon. Of particular interest – and difficulty – is the ‘reality’ of witchcraft: how historians might recover contemporary meanings, beyond the meanings imposed by rationalists, romantics, and social scientists. This articl

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Jones, Roy E. "The myth of the special case in International Relations." Review of International Studies 14, no. 4 (1988): 267–74. http://dx.doi.org/10.1017/s0260210500113142.

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The notion of the sovereign was one response to social disorder; obsession with witchcraft was another. Neither reaction is far distant from us. Not long ago public-spirited men condemned large numbers of innocents on witchcraft charges which they, and in many cases their victims, believed to be true. What was illusory was explained by an elaborate mythology to which rulers, jurists, and academics devoted detailed study. What was not the case was exactly described in learned and reputable volumes. A modern founder of the notion of sovereignty, Bodin, was familiar to many of his contemporaries

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Nwatu, Uche Louisa, Malachy Okechukwu Ebue, Anthony Obinna Iwuagwu, Jacinta Chibuzor Ene, and Casmir Obinna Odo. "Perception Of Witchcraft Practice In Oredo Local Government Area Of Edo State, Nigeria." Advances in Social Sciences Research Journal 7, no. 12 (2021): 514–27. http://dx.doi.org/10.14738/assrj.712.9442.

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Africa has long standing history of complex phenomenal as they relate to belief system, especially in the existence and powers of witches which pervades every segment of the society. This study is designed to ascertain the perception of witchcraft practice in Oredo Local Government Area of Edo state, Nigeria. The study used a cluster/multi stage random sample of 30 residents of Oredo Local Government Area whom were interviewed using FGDs and in-depth interviews to elicit information on the perception and practice of witchcraft in Edo state, Nigeria. Data generated were content analyzed and the

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Leistner, Erich. "Witchcraft and African development." African Security Review 23, no. 1 (2014): 53–77. http://dx.doi.org/10.1080/10246029.2013.875048.

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Conti, Fabrizio. "Notes on the Nature of Beliefs in Witchcraft: Folklore and Classical Culture in Fifteenth Century Mendicant Traditions." Religions 10, no. 10 (2019): 576. http://dx.doi.org/10.3390/rel10100576.

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Witchcraft is a varied historical phenomenon with changing sociocultural aspects according to the times and the places considered. Nonetheless, it is possible to trace the different cultural substrata giving shape to witch-beliefs in order to shed light on their process of amalgamation. The aim of this study is to show how the folkloric and the Classical literary motives were intertwined in the fifteenth century by figures lauded as the high intellectuals of the time, Franciscan and Dominican preachers and inquisitors, to produce a coherent and multifaceted picture of witchcraft-related belief

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Tal, Guy. "Magical Monsters: Hybrids and Witchcraft in Early Modern Art." Poetics Today 44, no. 4 (2023): 589–630. http://dx.doi.org/10.1215/03335372-10824198.

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Abstract Studies of early modern images of witchcraft interpret the motif of hybrid creatures as representations of demonic incarnations intended in part to demonstrate the artists’ inventive prowess and capacity for phantasia. This article broadens the scope of analysis by arguing that the hybrid functions as a prolific site of reflection on the symbolic analogy between art and witchcraft, highlighting the common creativity attributed to the artist and the magician both. A comparative analysis of Italian, German, and Dutch images produced in the long sixteenth century identifies three distinc

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Rubeis, Giovanni, Frank Ursin, and Florian Steger. "Impotence and the Natural Explanation of Bewitchment: Wolfgang Reichart’s Medical Case Report on the Loss of “potentia coeundi”." Early Science and Medicine 25, no. 3 (2020): 273–95. http://dx.doi.org/10.1163/15733823-00253p04.

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Abstract Wolfgang Reichart (1486-c. 1547) was a humanist and a town physician of Ulm. His work consists of a largely unpublished collection of nearly 600 texts. So far, it has been claimed that this compilation only consists of letters and poems. However, we have found a medical treatise, wherein Reichart discusses a case of impotence, its pathophysiology and therapy. One of the crucial aspects in this text is the relationship it describes between witchcraft and medicine. The patient claims that his condition is the result of bewitchment. Reichart accepts witchcraft as a possible aetiological

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Djordjevic, Edvard. "Conjuring legitimacy: Shakespeare’s Macbeth as contemporary English politics." Filozofija i drustvo 31, no. 3 (2020): 393–405. http://dx.doi.org/10.2298/fid2003393d.

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The text provides a political reading of Shakespeare?s Macbeth, claiming that the play is responding to the curious connection between witchcraft and state power in the preceding century, as well as contemporary political events. Namely, practices variously labeled as witchcraft, magic, conjuring were an integral aspect of English politics and struggles over royal succession in the sixteenth century; even more so were the witch hunts and attempts by British monarchs to control witchcraft. These issues reached a head with the accession of James VI of Scotland to the English throne in 1603, and

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Berryman, Charles. "Updike and Contemporary Witchcraft." South Atlantic Quarterly 85, no. 1 (1986): 1–9. http://dx.doi.org/10.1215/00382876-85-1-1.

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Sneddon, Andrew. "‘Those Crafty Adversaries’: Bishop Francis Hutchinson and Anti-Catholic Rhetoric in Early Hanoverian England c. 1714–21." Recusant History 27, no. 4 (2005): 521–36. http://dx.doi.org/10.1017/s0034193200031642.

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Bishop Francis Hutchinson (1660–1739) has been of interest to historians of English witchcraft largely as a result of the publication in 1718 of his sceptical witchcraft text,An Historical Essay Concerning Witches and Witchcraft. However, Hutchinson was also responsible for the publication of an array of anti-Catholic writing, published both in England and Ireland. This article examines two of these books in detail, namelyA Compassionate Address to … Papists(1716) andA Defence of a Compassionate Address(1718). It is argued below that these books contain the type of the anti-Catholic propaganda

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Aleksandrov, Gleb V. "THE DEVIL WAS HER DEITY: WITCHRAFT AND FOLK RELIGION IN YORK COUNTY, SOUTH CAROLINA, IN THE 18TH - 19TH CENTURIES." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2025): 36–51. https://doi.org/10.28995/2686-7249-2025-1-36-51.

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The notions of sorcery and witchcraft exist, in some way, in most human societies, and are often intrinsically connected with religion, or at least with the complex of ideas, concepts and practices usually referred to as folk religion. The specifics of folk religiosity in Southern colonies and later Southern states of the US, are under-researched in some aspects – while contemporary syncretic religions are explored in great detail, folk religion of the colonial period remains somewhat underexplored, mostly due to insufficient sources. However, it can be reconstructed, at least to some degree,

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Shmakov, Aleksandr, and Sergey Petrov. "Economic Origins of Witch Hunting." Studies in Business and Economics 13, no. 3 (2018): 214–29. http://dx.doi.org/10.2478/sbe-2018-0044.

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Abstract A number of events taking place in the twenty-first century such as mass arrests of members of the Iran President Mahmud Ahmadinezhad's executive office accused of witchcraft make one doubt that witch hunt trials remained in the far Middle Ages. It is religious motives that are usually considered the main reason for anti-witchcraft hysteria. When analyzing the history of anti-witchcraft campaigns we came to the conclusion that in the majority of cases witchcraft was a planned action aimed at consolidating the state power and acquiring additional sources of revenue. By using economic i

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Kohnert, Dirk. "Witchcraft and transnational social spaces: witchcraft violence, reconciliation and development in South Africa's transition process." Journal of Modern African Studies 41, no. 2 (2003): 217–45. http://dx.doi.org/10.1017/s0022278x03004257.

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The strange collusion between occult belief systems and different trans-national social networks, embedded in specific transformations of local and global modes of production, results in unique but reinforcing modifications of witchcraft belief, its underlying structures and its impact on the process of democratisation. The amazing range of possible results has been indicated by the analysis of two outstanding examples of witchcraft violence in South Africa in times of transition: in the former homelands of Venda and Lebowa, seemingly ‘traditional’ elements of witchcraft accusations, mediated

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Tamdgidi, Mohammad H. "Witchcraft and Magic: Contemporary North America." Contemporary Sociology: A Journal of Reviews 35, no. 3 (2006): 297–98. http://dx.doi.org/10.1177/009430610603500349.

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Warren Johnson, Brian. "Legislating the witch: a genealogy of juridical thought." Culture & History Digital Journal 7, no. 2 (2019): 021. http://dx.doi.org/10.3989/chdj.2018.021.

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Long before the prosecution of individuals for witchcraft was rendered a legal impossibility in the states of modern Europe, the judicial and executive institutions of those states and their precursors were decisive in both legitimating and moderating, facilitating and constraining the detection, trial, and execution of alleged witches. If we are to impute more than unresolved cognitive dissonance to this paradoxical relationship of the apparatus of state to the perceived reality and threat of witchcraft, then the preconditions and contextual factors predicating that relationship bear investig

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Morris, Kathryn. "Past, Present, and the Politics of Witch Hunts." Renaissance and Reformation 47, no. 4 (2025): 143–68. https://doi.org/10.33137/rr.v47i4.45376.

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This article compares contemporary political rhetoric from and around Donald Trump with early modern discourse on witchcraft. Trump frequently and explicitly positions himself as the victim of political “witch hunts.” I will argue that he also deploys rhetoric that parallels early modern arguments connecting the persecution of witches with the exercise of sovereign authority, implicitly putting him in the position of the witch hunter. The article focuses on two Renaissance texts, Jean Bodin’sOn the Demon-Mania of Witches (1580) and King James VI and I’s Daemonologie (1597), highlighting the wa

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Nyangena, Kenneth O. "Black Magic and Politics in Africa: Power, Perceptions, and Practices in Comparative Analyses." Scholars Journal of Arts, Humanities and Social Sciences 12, no. 12 (2024): 376–80. https://doi.org/10.36347/sjahss.2024.v12i12.003.

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Belief in evil and hidden supernatural forces, generally referred to as witchcraft, is widespread in many parts of the African continent. In addition to affecting individual health, perceived security, and social relations, witchcraft allegations may be used as covert political instruments, resulting in governance challenges such as lack of trust, transparency, administrative delegation, and political accountability. This study explores the intersection of black magic and politics in Africa, examining how spiritual beliefs and practices influence political power, governance, and social control

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Dragoman, Dragoș. "Magic, witchcraft and popular culture: Political and religious reasoning." SAECULUM 58, no. 2 (2024): 71–83. https://doi.org/10.2478/saec-2024-0019.

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Abstract The witch trials that mark the West European society during the 17th century is by no means a religious affair. Run by public secular judges, and not by the ecclesiastical tribunals, those judicial inquiries unravel the tight alliance between state and church in their common effort of consolidating their authority. Weakened by the Reformation movement, the Catholic church found in the new type of absolutist monarchy the much awaited support for the revival of the faith. By working hand in hand, the two institutions made the needed effort to put both religious faith and the political l

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Atreya, Alok, Shreyashi Aryal, Samata Nepal, and Binu Nepal. "Accusations of witchcraft: A form of violence against women in Nepal." Medicine, Science and the Law 61, no. 2 (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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Geschiere, Peter. "Witchcraft, Shamanism, and Nostalgia.A Review Essay." Comparative Studies in Society and History 58, no. 1 (2016): 242–65. http://dx.doi.org/10.1017/s0010417515000638.

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The study of witchcraft seems to be globalizing in many respects. Not only are witches themselves supposedly globalizing, but the people who try to study them are also adopting a more global outlook. Moreover, witchcraft as a topic is no longer tied to specific areas of the world, but seems to crop up everywhere. For this essay I purposely chose three recent studies, out of a wide array of possible books, which come from very different parts of the world. Reading them comparatively can highlight key trends in this field, and also important differences.

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Sharrock, W. W., and R. J. Anderson. "Magic witchcraft and the materialist mentality." Human Studies 8, no. 4 (1985): 357–75. http://dx.doi.org/10.1007/bf00143592.

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Niehaus, Isak. "PERVERSION OF POWER: WITCHCRAFT AND THE SEXUALITY OF EVIL IN THE SOUTH AFRICAN LOWVELD." Journal of Religion in Africa 32, no. 3 (2002): 269–99. http://dx.doi.org/10.1163/157006602760599926.

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AbstractDuring recent years, fears of witchcraft and the violent punishment of witches have become commonplace in the Bushbuckridge region of the South African lowveld. My fieldwork in a village of Bushbuckridge highlights the crucial importance of sexuality in witchcraft discourses. Narratives about the sexual practices of witches formed part of the same moral system as those about the unacceptable sexual conduct of ordinary villagers. But there were also important differences between these. Whilst the unacceptable sexual conduct of ordinary villagers transgressed general moral ideals, the se

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PARKER, JOHN. "WITCHCRAFT, ANTI-WITCHCRAFT AND TRANS-REGIONAL RITUAL INNOVATION IN EARLY COLONIAL GHANA: SAKRABUNDI AND ABEREWA, 1889–1910." Journal of African History 45, no. 3 (2004): 393–420. http://dx.doi.org/10.1017/s002185370400951x.

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This article examines the origins and dynamics of Aberewa, an anti-witchcraft movement that rose to prominence in the Akan forest region of Asante and the Gold Coast (Ghana) in 1906–10. It suggests that while the political, social and economic changes of the early colonial period acted as a catalyst for its widespread expansion, Aberewa emerged from an earlier cult called Sakrabundi that was already moving from the savanna into the northern reaches of the Asante empire by the 1880s. The ritual trajectory and popular appeal of Sakrabundi and Aberewa are explored within the context of the ambiva

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Zuhroh, Ni'matuz. "PERILAKU SOSIAL BUDAYA POLITIK DAN AKTIVITAS RELIGI MASYARAKAT INDONESIA." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 1 (2014): 35. http://dx.doi.org/10.18860/j-pips.v1i1.6811.

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<p>In order to achieve the authority cannot be separated from political culture in society, political culture according Ranney, there are two main components of political culture, namely cognitive orientations and affective orientations. Meanwhile, Almond and Verba more comprehensive reference on what formulated by Parson and Shils about classification of orientation types, that political culture contains three components as follows: cognitive orientation, affective orientation, and evaluative. In Indonesia also has various religions including Islam, Christian, Hindu, Buddha, and Konghuc

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Dehm, Sara, and Jenni Millbank. "Witchcraft Accusations as Gendered Persecution in Refugee Law." Social & Legal Studies 28, no. 2 (2018): 202–26. http://dx.doi.org/10.1177/0964663917753725.

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Witchcraft-related violence (WRV), in particular directed towards women and children, has become a source of increasing concern for human rights organizations in the current century. Yet for those fleeing WRV, this heightened attention has not translated across into refugee status. This research examines how claims of WRV were addressed in all available asylum decisions in English, drawn from five jurisdictions. We argue that WRV is a manifestation of gender-related harm; one which exposes major failings in the application of refugee jurisprudence. Inattention to the religious and organization

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Andresky, St. "Hiding Behind the Screen of Methodology (Chapter From the Book “Witchcraft in the Social Sciences”)." Политическая концептология: журнал метадисциплинарных исследований, no. 2 (July 14, 2024): 173–81. http://dx.doi.org/10.18522/2949-0707.2024.2.173181.

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The journal “Political Conceptology” publishes a translation of the ninth chapter of Stanislav Andreski’s book “Witchcraft in the Social Sciences” (Czarnoksiestwo w naukach spolecznych), which was published in 2002 by Oficyna naukowa.

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Eppel, Marius. "Untold Life Stories about Magic and Witchcraft (17th–18th Centuries)." Transylvanian Review 32, no. 4 (2024): 109–23. http://dx.doi.org/10.33993/tr.2023.4.07.

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In this study, we aim to present some cases of witchcraft on the European continent. Based on unpublished archival information, the study shows how the state, the Church and the society reacted to magic, witchcraft, and alchemy. The life stories of the magical agents presented in these pages also provide an opportunity to revisit the political and social context from France to Transylvania throughout the 17th and 18th centuries. Beyond the beauty of the magical symbolism lies the dramatic fate of those involved, who ended their lives tragically. Their testimonies, however, are important for th

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Timmons, Stephen. "Witchcraft and Rebellion in Late Seventeenth-Century Devon." Journal of Early Modern History 10, no. 4 (2006): 297–330. http://dx.doi.org/10.1163/157006506779141579.

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AbstractThe case of three women from Bideford, Devon, tried and executed for witchcraft in 1682, provides a unique glimpse into the interaction between popular culture, print media, and political parties of the Exclusion Crisis era. The judicial records of the case are fairly limited, contained only in missives from the Calendar State Papers Domestic, and the memoirs of the trial judge. Publishers in London, however, provided a much greater range of source material to the reading public, including a heavily edited transcript of depositions that created the accepted version of the proceedings,

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