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Journal articles on the topic 'Witch hunting – History'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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1

Hutton, R. "Witch-Hunting in Celtic Societies." Past & Present 212, no. 1 (2011): 43–71. http://dx.doi.org/10.1093/pastj/gtr003.

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2

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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3

Dennis, M. "American Indians, Witchcraft, and Witch-hunting." OAH Magazine of History 17, no. 4 (2003): 21–27. http://dx.doi.org/10.1093/maghis/17.4.21.

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4

Meena, Kumari. "Witchcraft and Witch-Hunting Practices in Jharkhand, India." INTERNATIONAL JOURNAL OF INNOVATIVE RESEARCH AND CREATIVE TECHNOLOGY 4, no. 2 (2018): 1–9. https://doi.org/10.5281/zenodo.10849091.

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Witchcraft and witch-hunting practices in Jharkhand present a complex and multifaceted phenomenon deeply entrenched in the socio-cultural fabric of the region. This research paper delves into the historical roots, socio-cultural significance, and contemporary manifestations of witchcraft and witch-hunting in Jharkhand. Drawing on interdisciplinary insights from anthropology, sociology, history, and law, the study aims to provide a comprehensive understanding of this issue. Historically, witchcraft has been practiced by various indigenous communities in Jharkhand. However, the colonial period b

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5

Heale, M. J. "The Enemy Within: A Short History of Witch-Hunting." American Communist History 10, no. 3 (2011): 327–28. http://dx.doi.org/10.1080/14743892.2011.632576.

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6

Goodare, J. "Witch-Hunting in Scotland: Law, Politics and Religion." English Historical Review CXXIV, no. 507 (2009): 428–29. http://dx.doi.org/10.1093/ehr/cep031.

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Ellis, S. "Witch-Hunting in Central Madagascar 1828-1861." Past & Present 175, no. 1 (2002): 90–123. http://dx.doi.org/10.1093/past/175.1.90.

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8

Niehaus, Isak A. "Witch-hunting and political legitimacy: continuity and change in Green Valley, Lebowa, 1930–91." Africa 63, no. 4 (1993): 498–530. http://dx.doi.org/10.2307/1161004.

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AbstractWith reference to the history of the village of Green Valley in the South African bantustan of Lebowa over the past six decades, this article examines the complex relation-ship between witch-hunting and political action. I argue against common notions in anthropological literature that political actors engage in witch-hunting in an attempt to mystify exploitation or to intimidate opponents. Such notions overemphasise the instrumental dimensions of the witchcraft complex and pay insufficient attention to its intrinsic/existential dimension as a personalised explanation of misfortune. By

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9

Lehmann, Hartmut. "The Persecution of Witches as Restoration of Order: The Case of Germany, 1590s–1650s." Central European History 21, no. 2 (1988): 107–21. http://dx.doi.org/10.1017/s000893890001270x.

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From the late sixteenth to the late seventeenth century many of the territories and cities in Central Europe were the scene of witchcraft trials. As recent research shows, it was especially in the years around 1590, 1610, and 1630, and again in the 1650s, that many parts of Germany were overwhelmed by what might be called a tidal wave of witch-hunting, with thousands upon thousands of victims: women mostly, yet also men and children. So far, despite a large number of detailed studies, there is no convincing explanation of why witch-hunting should have played such a prominent role in Germany fr

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10

Goodare, Julian. "The Framework for Scottish witch-Hunting in the 1590s." Scottish Historical Review 81, no. 2 (2002): 240–50. http://dx.doi.org/10.3366/shr.2002.81.2.240.

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11

Oldridge, D. J. ":Witch-hunting in Scotland: Law, Politics and Religion." American Historical Review 114, no. 1 (2009): 206–7. http://dx.doi.org/10.1086/ahr.114.1.206.

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12

Deng, Feng. "Witch-hunting, Cultural Revolution and the bright side of kinship." International Journal of Development Issues 17, no. 1 (2018): 87–101. http://dx.doi.org/10.1108/ijdi-05-2017-0096.

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Purpose Many studies on witch killings in Africa suggest that “witchcraft is the dark side of kinship.” But in Chinese history, where patriarchal clan system has been emphasized as the foundation of the society, there have been few occurrences of witch-hunting except a large-scale one in the Cultural Revolution in 1966. The purpose of this paper is to explain the above two paradoxes. Design/methodology/approach Theoretical analysis based on preference falsification problem with regard to the effect of social structure on witch-hunting is carried out. Findings There is a “bright side of kinship

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13

Stephens, Walter. "Learned Credulity in Gianfrancesco Pico’s Strix." Renaissance and Reformation 42, no. 4 (2020): 17–40. http://dx.doi.org/10.7202/1068573ar.

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In 1522–23, Gianfrancesco Pico della Mirandola was involved in trials that executed ten accused witches. Soon after the trials, he published Strix, sive de ludificatione daemonum, a meticulous defence of witch-hunting. A humanistic dialogue as heavily dependent on classical literature and philosophy as on Scholastic demonology, Strix is unusually candid about the logic of witch-hunting. A convicted witch among its four interlocutors makes Strix unique among witch-hunting defenses. Moreover, it devotes less attention to maleficia or magical harm than to seemingly peripheral questions about sacr

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Stephens, Walter. "Learned Credulity in Gianfrancesco Pico’s Strix." Renaissance and Reformation 42, no. 4 (2020): 17–40. http://dx.doi.org/10.33137/rr.v42i4.33705.

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In 1522–23, Gianfrancesco Pico della Mirandola was involved in trials that executed ten accused witches. Soon after the trials, he published Strix, sive de ludificatione daemonum, a meticulous defence of witch-hunting. A humanistic dialogue as heavily dependent on classical literature and philosophy as on Scholastic demonology, Strix is unusually candid about the logic of witch-hunting. A convicted witch among its four interlocutors makes Strix unique among witch-hunting defenses. Moreover, it devotes less attention to maleficia or magical harm than to seemingly peripheral questions about sacr

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15

Laura Stokes. "Prelude: Early Witch-Hunting in Germany and Switzerland." Magic, Ritual, and Witchcraft 4, no. 1 (2009): 54–61. http://dx.doi.org/10.1353/mrw.0.0137.

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16

Mengist, Nat. "Witches, Witch-Hunting, and Women by Silvia Federici." Magic, Ritual, and Witchcraft 15, no. 1 (2020): 152–55. http://dx.doi.org/10.1353/mrw.2020.0006.

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17

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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18

Godbeer, Richard, and David D. Hall. "Witch-Hunting in Seventeenth-Century New England: A Documentary History, 1638-1692." New England Quarterly 64, no. 3 (1991): 511. http://dx.doi.org/10.2307/366360.

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19

Smith, Wm Bradford. "Friedrich Förner, the Catholic Reformation, and Witch-Hunting in Bamberg." Sixteenth Century Journal 36, no. 1 (2005): 115–28. http://dx.doi.org/10.1086/scj20477245.

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20

Macdonald, Stuart. ":Witch-Hunting in Scotland: Law, Politics and Religion." Sixteenth Century Journal 40, no. 4 (2009): 1325–27. http://dx.doi.org/10.1086/scj40541307.

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21

Valente, Michaela. "Witch Hunting and Prosecuting in Early Modern Italy: A Historiographical Survey." Religions 14, no. 5 (2023): 610. http://dx.doi.org/10.3390/rel14050610.

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This article critically assesses Italian scholarship on the history of witchcraft over the last 60 years. Beginning with Carlo Ginzburg’s influential Night Battles (published in 1966 and translated to English in 1983) and ending with the recent work of Matteo Duni, Tamar Herzig, Vincenzo Lavenia and Louise Nyholm Kallestrup, the article traces the intellectual contexts and shifts in historiographical debates.

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22

Levack, B. P. "The Witches of Fife: Witch-hunting in a Scottish Shire, 1560-1710." English Historical Review 118, no. 479 (2003): 1390–91. http://dx.doi.org/10.1093/ehr/118.479.1390.

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23

HUGHES, PAULA. "Witch-hunting in Scotland: Law, Politics and Religion - By Brian P. Levack." History 95, no. 318 (2010): 244–45. http://dx.doi.org/10.1111/j.1468-229x.2009.00483_18.x.

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24

Katherine Luongo. "Contemporary Witch-Hunting in Gusii, Southwestern Kenya (review)." Magic, Ritual, and Witchcraft 4, no. 1 (2009): 126–27. http://dx.doi.org/10.1353/mrw.0.0122.

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25

Frith, Valerie, and Deborah Willis. "Malevolent Nurture: Witch-Hunting and Maternal Power in Early Modern England." American Historical Review 102, no. 2 (1997): 451. http://dx.doi.org/10.2307/2170871.

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26

Starr-LeBeau, Gretchen. ":Village Infernos and Witches’ Advocates: Witch-Hunting in Navarre, 1608–1614." Journal of Modern History 95, no. 4 (2023): 987–89. http://dx.doi.org/10.1086/727395.

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27

Kapitaniak, Pierre. "Book review: Witchcraft, Witch-Hunting, and Politics in Early Modern England." Cahiers Élisabéthains: A Journal of English Renaissance Studies 94, no. 1 (2017): 157–59. http://dx.doi.org/10.1177/0184767817723800.

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28

Kahn, Jeffrey. "Policing ‘Evil’: State-sponsored Witch-hunting in the People’s Republic of Bénin." Journal of Religion in Africa 41, no. 1 (2011): 4–34. http://dx.doi.org/10.1163/157006611x556647.

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29

Sneddon, Andrew. "“Creative” Microhistories, Difficult Heritage, And “Dark” Public History: The Islandmagee Witches (1711) Project." Preternature: Critical and Historical Studies on the Preternatural 11, no. 1 (2022): 109–30. http://dx.doi.org/10.5325/preternature.11.1.0109.

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ABSTRACT This article charts a decade-long project on the trial of the Islandmagee witches in County Antrim (Northern Ireland) in 1711. The project comprised three overlapping and connected phases that negotiated a pathway between researching the history of the trial, its interpretative representation in public discourse, and finding impactful ways to bring this research to wider audiences. It demonstrates that creatively and carefully pitched, microhistories of specific trials can fruitfully add to key historiographical debates in witchcraft studies but when combined with sustained, targeted

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30

Walinski-Kiehl, Robert. "Males, “Masculine Honor,” and Witch Hunting in Seventeenth-Century Germany." Men and Masculinities 6, no. 3 (2004): 254–71. http://dx.doi.org/10.1177/1097184x03257436.

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31

Henderson, Lizanne. "The Survival of Witchcraft Prosecutions and Witch Belief in South-West Scotland." Scottish Historical Review 85, no. 1 (2006): 52–74. http://dx.doi.org/10.3366/shr.2006.0015.

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During the era of the Scottish witch-hunts, Dumfries and Galloway was one of the last regions to initiate witch prosecutions, but it was also one of the most reluctant to completely surrender all belief in witches until a comparatively late date. In the late seventeeth and early eighteenth centuries south-west Scotland, better known for the persecution of covenanters, took the practice of witchcraft and charming very seriously indeed, and for perhaps longer than other parts of Scotland, though the area has received surprisingly little scholarly investigation. The trial evidence is not incompat

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32

Mara-McKay, Nico. "Witchcraft Pamphlets at the Dawn of the Scottish Enlightenment." Canadian Journal of History 56, no. 3 (2021): 381–401. http://dx.doi.org/10.3138/cjh.56-3-2020-0038.

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In 1563, witchcraft was established as a secular crime in Scotland and it remained so until 1736. There were peaks and valleys in the cases that emerged, were prosecuted, were convicted, and where people were executed for the crime of witchcraft, although there was a decline in cases after 1662. The Scottish Enlightenment is characterized as a period of transition and epistemological challenge and it roughly coincides with this decline in Scottish witchcraft cases. This article looks at pamphlets published in the vernacular between 1697 and 1705, either within Scotland or elsewhere, that focus

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33

Herzig, Tamar. "Bridging North and South: Inquisitorial Networks and Witchcraft Theory on the Eve of the Reformation." Journal of Early Modern History 12, no. 5 (2008): 361–82. http://dx.doi.org/10.1163/157006508x383626.

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AbstractThis article reconstructs a network of Dominican inquisitors who facilitated the reception and adaptation of northern European demonological notions in the Italian peninsula. It focuses on the collaboration of Italian friars with Heinrich Kramer, the infamous Alsatian witch-hunter and author of the Malleus Maleficarum (1486). Drawing on newly-discovered archival sources as well as on published works from the early sixteenth century, it proposes that Italian inquisitors provided Kramer with information on local saintly figures and were, in turn, influenced by his views on witchcraft. Fo

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34

Levin, Aleksey E. "Anatomy of a Public Campaign: “Academician Luzin's Case” in Soviet Political History." Slavic Review 49, no. 1 (1990): 90–108. http://dx.doi.org/10.2307/2500418.

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In October 1985, when I first began research on the case of Academician Luzin, rumors had surfaced in the Soviet Union that new official regulations would require scientific articles containing no classified information to be published in Soviet journals before they could be cleared for publication abroad. The rumors were true. The effect of these new regulations clearly resembled the campaign against the mathematician Nikolai Nikolaevich Luzin, which had taken place fifty years before. Luzin was the victim of the first Soviet mass media campaign against such publication. The case against him

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35

Brock, Michelle. "Witch-Hunting in Scotland: Law, Politics and ReligionBrian P. Levack. New York: Routledge, 2008. 232 pp. $34.95 (paperback)." Britain and the World 1, no. 1 (2008): 141–43. http://dx.doi.org/10.3366/brw.2008.0020.

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36

Gerlach, Alf. "Research into Witchcraft in Psychoanalysis and History." Psychoanalysis and History 13, no. 1 (2011): 25–38. http://dx.doi.org/10.3366/pah.2011.0003.

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Witchcraft and witch-hunting have been a topic for numerous historical and psychoanalytical research projects. But until now, most of these projects have remained rather isolated from one from the other, each in their own context. In this article I shall attempt to set up a dialogue between psychoanalysis and history by way of the example of research into witchcraft. However, I make no claim to covering the different psychoanalytical and historical approaches in full. As a historical ‘layman’, my interest lies in picking out some of the approaches that seem to me particularly well suited to co

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37

Brenet, Tomasz. "In and Around Salem – The Cultural and Legal Aspects of Witch and Wizard Hunting and Their Trials." Świat i Słowo 34, no. 1 (2020): 320. http://dx.doi.org/10.5604/01.3001.0014.3057.

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The history of development of various societies and communities contains elements which are both colorful and disquieting, being the result of shared concerns, uncertainty or an attempt at providing an explanation for phenomena which could not be clarified by means of the then level of knowledge or science. One of the phenomena concerned the (alleged) magic and other co-related practices which appeared in folk beliefs as well as in the mainstream of popular culture (this shall concern especially the events occurring in the 16th and 17th centuries in Europe and North America). The objective of

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38

Collins, David J. "Albertus, Magnus or Magus? Magic, Natural Philosophy, and Religious Reform in the Late Middle Ages*." Renaissance Quarterly 63, no. 1 (2010): 1–44. http://dx.doi.org/10.1086/652532.

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AbstractThis article analyzes the fifteenth-century attempt by the Dominican order, especially in Cologne, to win canonization for the thirteenth-century natural philosopher Albert the Great. It shows how Albert's thought on natural philosophy and magic was understood and variously applied, how the Dominicans at Cologne composed his vitae, and how the order's Observant movement participated in these developments. It situates the canonization attempt at the intersection of two significant trends in which the order was a leading participant: first, the late medieval efforts to reform Christian s

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39

Frace, Ryan K. "Brian P. Levack, Witch-Hunting in Scotland: Law, Politics, and Religion, New York: Routledge, 2007. Pp. 232. $34.95 (ISBN 978-0-415-39943-2)." Law and History Review 27, no. 3 (2009): 687–89. http://dx.doi.org/10.1017/s0738248000003990.

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40

Bever, E. "Malevolent Nurture: Witch-Hunting and Maternal Power in Early Modern England. By Deborah Willis (Ithaca & London: Cornell University Press, 1995. xi plus 264pp.)." Journal of Social History 30, no. 4 (1997): 995–97. http://dx.doi.org/10.1353/jsh/30.4.995.

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41

Röschenthaler, Ute. "Transacting Obasinjom: The Dissemination of a Cult Agency in the Cross River Area." Africa 74, no. 2 (2004): 241–76. http://dx.doi.org/10.3366/afr.2004.74.2.241.

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AbstractDuring the twentieth century, Obasinjom became one of the best known and most effective cult agencies in the Cross River area of Cameroon and Nigeria. This paper aims at reconstructing the history of Obasinjom and some of its variants. Unlike many other witch-hunting cults, Obasinjom usually did not disappear after accomplishing the immediate job for which it was acquired. The owners additionally desired to possess the institution because it created wealth, influence and prestige for them as well as their village as a whole. Obasinjom and other cult agencies (as well as women's and men

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42

Porterfield, Amanda. "Witch-Hunting in Seventeenth-Century New England: A Documentary History, 1638–1692. Edited by David D. Hall. Boston: Northeastern University Press, 1991. 332 pp. $35.00 cloth; $14.95 paper." Church History 62, no. 4 (1993): 567–68. http://dx.doi.org/10.2307/3168093.

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43

Panayotakis, Costas. "A sacred ceremony in honour of the buttocks: Petronius, Satyrica 140.1–11." Classical Quarterly 44, no. 2 (1994): 458–67. http://dx.doi.org/10.1017/s0009838800043913.

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The episode at Croton is the last series of events we possess from the surviving Satyrica, though not necessarily the last part of the novel in its original form. The action takes place in a town which no longer existed at the suggested time of the novel's composition. The plot is focused, mainly, on two themes: legacy-hunting and Encolpius' impotence. His unsuccessful relationship with the nymphomaniac Circe (126.1–130.8) and his painful experience with the witch-like priestesses Proselenos and Oenothea (131.1–139.5) are manifestations of the latter theme. Philomela's prostitution of her chil

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44

Hale, David G. "Deborah Willis. Malevolent Nurture: Witch-Hunting and Maternal Power in Early Modern England. Ithaca and London: Cornell University Press, 1995. xiv + 264 pp. $39.50 cloth; $16.95 paper." Renaissance Quarterly 50, no. 2 (1997): 661–63. http://dx.doi.org/10.2307/3039250.

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45

Chambers, Jaime. "What Drives Illegal Hunting with Dogs? Traditional Practice in Contemporary South Africa." Ethnobiology Letters 11, no. 1 (2020): 25–28. http://dx.doi.org/10.14237/ebl.11.1.2020.1645.

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Illegal hunting with dogs in rural South Africa converges around issues of conservation, resource use, and livelihood. Hunting with dogs has a long cultural history, tethered to tradition and subsistence. Today, it is tightly regulated but practiced outside the law. Academic literature and mainstream media alike paint a multidimensional picture of the phenomenon. Some sources portray disenfranchised people practicing a culturally significant livelihood strategy; others emphasize illegal hunting’s destructive nature, severed from traditional context. The drivers of illegal hunting in rural Sout

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46

SHARPE, J. A. "Deborah Willis, Malevolent nurture: witch-hunting and maternal power in early modern England. (Ithaca and London: Cornell University Press, 1995.) Pages xiv+264. £12.25 (paperback). Andrew Sanders, A deed without a name: the witch in society and history. (Oxford and Washington, DC: Berg, 1995.) Pages xii+232. £34.95, paperback £14.95." Continuity and Change 14, no. 1 (1999): 131–57. http://dx.doi.org/10.1017/s0268416098213117.

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47

Dawson, Jane E. A. "Witch-hunting in Scotland. Law, politics and religion. By Brian P. Levack. Pp. xiv+218 incl. 3 maps. New York–London: Routledge, 2008(7). £19·99 (paper). 978 0 415 39942 5; 978 0 415 39943 2." Journal of Ecclesiastical History 60, no. 2 (2009): 382. http://dx.doi.org/10.1017/s0022046908006519.

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48

Sharpe, James. "David D. Hall, Witch-Hunting in Seventeenth-Century New England: A Documentary History 1638–1693, Bosten, Northeastern University Press, 1999, £40.50 hb., £14.50 pb. 1 55553 416 3 and 1 55553 415 5." Rural History 12, no. 2 (2001): 232–33. http://dx.doi.org/10.1017/s095679330000248x.

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49

Menaldi, Veronica. "Village Infernos and Witches’ Advocates: Witch-Hunting in Navarre, 1608–1614. By Lu Ann Homza. Iberian Encounter and Exchange 475–1755 5. University Park, PA: Pennsylvania State University Press, 2022. vii + 248 pp. $104.95 hardcover." Church History 91, no. 4 (2022): 930–31. http://dx.doi.org/10.1017/s0009640723000471.

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50

Culpepper, Scott. "Village Infernos and Witches’ Advocates: Witch-Hunting in Navarre, 1608–1614. Lu Ann Homza. Iberian Encounter and Exchange, 475–1755 5. University Park: Pennsylvania State University Press, 2022. xii + 248 pp. $99.95." Renaissance Quarterly 76, no. 3 (2023): 1110–12. http://dx.doi.org/10.1017/rqx.2023.442.

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