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Journal articles on the topic 'Witch'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 June 2025

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1

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

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2

OGUNDIPE, Rahmot A. (RN RM BNSc), Beatrice (RN Ph.D) OHAERI, Iyanuoluwa O. (RN Ph.D) OJO, and Oluwatoyin (RN M.Sc.) BABARIMISA. "She's Not a Witch It's Dementia." International Journal of Medicine, Nursing & Health Sciences (IJMNHS) ® 3, no. 5 (2022): 1–12. https://doi.org/10.5281/zenodo.7240390.

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As the global population ages, Alzheimer’s disease (AD) and dementia are becoming worldwide health priorities. The aging population increases those at risk of dementia. The anxiety of having dementia is recounted in some African countries where dementia is opined to be as a result of evil spirits. The issue of older women with dementia is disheartening because they easily accused them of witchcraft. Elderly women are one of the most susceptible members of society in sub-Saharan Africa, and at risk of being blamed for witchcraft or being a witch. The link between witchcraft accusations on people with behaviours that are not understood by local communities is not a new occurrence. One disease, which affects a person’s attitudes that may be misjudged, is dementia. So this study critically examined the concept of dementia, classifications of dementia, public perception about dementia, health seeking behaviour for women with dementia, and the role nurses could play in providing dementia education. The results of this review identified the need to progress beyond a focus on the prevalence, incidence and risk factors of dementia in sub-Saharan Africa. There is now an emergency need to explore the diagnosis, treatment and care of people with dementia in sub-Saharan Africa. <strong>Keywords: </strong>Dementia, Memory, Witch, Women,

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3

Anagha, Pedgaonkar, and Anjani Singh Tomar Dr. "INJUSTICE ON WOMEN UNDER THE GARB OF WITCH HUNTING IN CHHATTISGARH (INDIA)." COMMUNİTY PRACTİTIONER 20, no. 08 (2023): 417–25. https://doi.org/10.5281/zenodo.8339824.

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<strong>Abstract</strong> Witch-Hunting is heinous offence committed against woman. Witch is term used for woman who is believed to have magical powers. In belief that she will harm people she is stoned to death, raped, harmed in every possible manner. This is known as witch-hunting. When we come to India Chhattisgarh has highest number of cases (545 per year). Hon’ble HC has shown concern about inadequacy of state legislation in Chhattisgarh. There is need to reframe legislation having lacunas like absence of rehabilitation provision, meagre punishment etc. Thus, this research article aims to analyze legal framework in Chhattisgarh and provide legal solution to curb menace.

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

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

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12

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

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13

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

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14

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

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15

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

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16

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

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17

Durkin, Anita. "Witch Trials." Wallace Stevens Journal 48, no. 2 (2024): 249. https://doi.org/10.1353/wsj.2024.a945712.

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18

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

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19

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

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20

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

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21

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

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22

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

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23

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

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24

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

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25

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

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26

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

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27

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

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28

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

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29

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

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30

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

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

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31

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

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32

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

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33

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

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34

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

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35

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

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36

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

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37

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

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38

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

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39

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

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40

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

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41

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

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42

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

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43

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

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44

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

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45

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

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46

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

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47

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

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

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48

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

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49

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

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

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50

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

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

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