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Artículos de revistas sobre el tema "Witches – History"

Autor: Grafiati

Publicado: 27 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Hutton, Ronald. "Review: Witches and Witch-Hunts: A Global History." English Historical Review 120, no. 486 (2005): 458–60. http://dx.doi.org/10.1093/ehr/cei147.

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2

Gibson, Marion. "Scottish Witches and Witch-Hunters." Folklore 126, no. 3 (2015): 372–74. http://dx.doi.org/10.1080/0015587x.2015.1083714.

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3

Rowlands, Alison. "The Witch-cleric Stereotype in a Seventeenth-Century Lutheran Context*." German History 38, no. 1 (2019): 1–23. http://dx.doi.org/10.1093/gerhis/ghz034.

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Abstract This article enhances our understanding of the development and dynamism of early modern witch stereotypes by focusing on the stereotype of the witch-cleric, the Christian minister imagined by early modern people as working for the devil instead of God, baptizing people into witchcraft, working harmful magic and even officiating at witches’ gatherings. I show how this stereotype first developed in relation to Catholic clerics in demonology, print culture and witch-trials, then examine its emergence in relation to Protestant clerics in Germany and beyond, using case studies of pastors f

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4

Sutherland, Alexander. "Forres: A Hotbed of Witches?" Northern Scotland 16, no. 1 (2025): 60–88. https://doi.org/10.3366/nor.2025.0325.

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This essay examines from a historical perspective the long-standing reputation of Forres, Moray, for being a place of note for witches. Famous for being mentioned in Shakespeare’s Macbeth, the site of his meeting with three witches is commemorated in a local landmark called Macbeth’s Hillock. A study of Shakespeare’s’ sources from ancient chronicles and an examination of early performances of the play suggest this meeting was not a historical event but the fruits of the Imagination of more than one playwright. Another local landmark called the Witches’ Stone is remembered as the final resting

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5

Puff, H. "Man as Witch: Male Witches in Central Europe." German History 29, no. 1 (2010): 132–34. http://dx.doi.org/10.1093/gerhis/ghq103.

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6

Feng, Xiaohan, and Makoto Murakami. "Design That Uses AI to Overturn Stereotypes: Make Witches Wicked Again." International Journal of Artificial Intelligence & Applications 14, no. 2 (2023): 51–62. http://dx.doi.org/10.5121/ijaia.2023.14205.

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The Witch is a typical stereotype-busting character because its description has changed many times in a long history. This paper is an attempt to understand the visual interpretations and character positioning ofthe Watch by many creators in different eras, AI is being used to help summarize current stereotypes in witch design, and to propose a way to subvert the Witch stereotype in current popular culture. This studyaims to understand the visual interpretations of witches and character positioning by many creators indifferent eras, and to subvert the stereotype of witches in current popular c

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7

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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8

Yongbo, Yang, Zhu Guantong, Li Xinyi, and Li Yi. "The relationship between Miao embroidery and Miao witch culture in Xiangxi of China." OOO "Zhurnal "Voprosy Istorii" 2023, no. 7-2 (2023): 148–57. http://dx.doi.org/10.31166/voprosyistorii202307statyi15.

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Xiangxi Miao embroidery carries the Miao people's past memory and future vision and is also linked to the mysterious Xiangxi Miao witch culture inextricably. This paper analyses the relationship between the culture of myths and legends and the culture of gods and witches and their impacts on Miao embroidery. The culture of myths and legends is mainly reflected in the living of totem worship, the culture of gods and witches includes the worship of multiple gods and the flourishing of the Nuo ritual, which have engraved a special national mark on Xiangxi Miao embroidery.

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9

Bailey, Michael D. "Witches and Witch-Hunts: A Global History (review)." Magic, Ritual, and Witchcraft 1, no. 1 (2006): 121–24. http://dx.doi.org/10.1353/mrw.0.0032.

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10

Levack, B. P. "An Abundance of Witches: The Great Scottish Witch-Hunt." English Historical Review CXXII, no. 495 (2007): 191–92. http://dx.doi.org/10.1093/ehr/cel399.

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11

Apps, Lara. "Man as Witch: Male Witches in Central Europe." Folklore 122, no. 1 (2011): 105–6. http://dx.doi.org/10.1080/0015587x.2011.538995.

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12

Roelens, Jonas. "Rational Witches?" Early Modern Low Countries 9, no. 1 (2025): 172–82. https://doi.org/10.51750/emlc23018.

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This essay examines the defence strategies of women accused of witchcraft in early modern Ghent, focusing on their agency within restrictive societal frameworks. Cases like that of Adriaene Schepens illustrate how accused women refuted supernatural accusations through rational explanations that exploited societal and gendered expectations. Rather than relying solely on emotional pleas, these women employed logical arguments and constructed personas that undermined the charges against them. Analysing trial records reveals how gender stereotypes were strategically used to appear non-threatening,

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13

Hodgkin, K. "Historians and witches." History Workshop Journal 45, no. 1 (1998): 271–77. http://dx.doi.org/10.1093/hwj/1998.45.271.

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14

Sullivan, Margaret A. "The Witches of Dürer and Hans Baldung Grien*." Renaissance Quarterly 53, no. 2 (2000): 333–401. http://dx.doi.org/10.2307/2901872.

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This study seeks to demonstrate that the timing, subject, and audience for the art of Dürer and Hans Baldung Grien all argue against the view that the witches in their prints and drawings were a reaction to actual witch-hunts, trials, or malevolent treatises such as theMalleus maleficiarum. The witch craze did not gain momentum until late in the sixteenth century while the witches of Dürer and Hans Baldung Grien belong to an earlier era. They are more plausible as a response to humanist interest in the poetry and satire of the classical world, and are better understood as poetic constructions

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15

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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16

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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17

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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18

Walinski-Kiehl, R. "The Witches of Lorraine." English Historical Review CXXIV, no. 509 (2009): 964–65. http://dx.doi.org/10.1093/ehr/cep162.

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19

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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20

Hemmati, Chamran, Mehrnoosh Nikooei, Ali M. Al-Subhi, and Abdullah M. Al-Sadi. "History and Current Status of Phytoplasma Diseases in the Middle East." Biology 10, no. 3 (2021): 226. http://dx.doi.org/10.3390/biology10030226.

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Phytoplasmas that are associated with fruit crops, vegetables, cereal and oilseed crops, trees, ornamental, and weeds are increasing at an alarming rate in the Middle East. Up to now, fourteen 16Sr groups of phytoplasma have been identified in association with more than 164 plant species in this region. Peanut witches’ broom phytoplasma strains (16SrII) are the prevalent group, especially in the south of Iran and Gulf states, and have been found to be associated with 81 host plant species. In addition, phytoplasmas belonging to the 16SrVI, 16SrIX, and 16SrXII groups have been frequently report

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21

Knotková-Čapková, Blanka. "Witches and Rebels." Archiv orientální 81, no. 1 (2013): 33–47. http://dx.doi.org/10.47979/aror.j.81.1.33-47.

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The female literary character of “the witch” appears frequently in various genres – myths, fairy tales and also modern stories. When conceptualizing this character type from the perspective of a gender/feminist analysis, we have to include methodological approaches of feminist spirituality (theology) as well as a secular gender analysis of religion and literature. There is no general homogeneous opinion on the issue as to whether gender and feminist studies are one discipline or two different ones. I am not denying that the notion of ‘feminist’ usually evokes a closer connection to the politic

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22

Ashir, Egbeolowo Dauda. "Yuroba witchcraft beliefs and their impact on the stability of Muslim marriages in Yorubaland." Oguaa Journal of Religion and Human Values 5, no. 2 (2019): 22–37. http://dx.doi.org/10.47963/ojorhv.v5i2.1164.

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The history of Yorùbá belief in witchcraft is as old as the existence of the Yorùbá race itself. By naming the witch Ìyáàmi-Àjé̩ (my mother witch), the Yoruba betray their biased attribution of witchcraft to the feminine personality. Only women are witches. They are responsible for misfortunes, illness, poverty, untimely death, and inability to gain promotion at work, childlessness in women, impotence in men and many other evils in human societies. However, some witches are said to be Àjé̩-Funfun (white witches) who use their power for the betterment of their families. This belief i

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23

Nadeau, Kathleen. "Dancing around the Cauldron with Rangda, the Balinese widow-witch: Exploring gender relations and attitudes toward women and children in Southeast Asia." Masyarakat, Kebudayaan dan Politik 33, no. 4 (2020): 364. http://dx.doi.org/10.20473/mkp.v33i42020.364-370.

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By taking a cross-cultural approach based on library research, content analysis, and fieldwork in the Philippines, this paper compares Southeast Asian and European tales. The Southeast Asian tales are rooted in local philosophical and cultural traditions. Balinese literature is replete with descriptions of rituals to ward off vampires. The flying half-bodied Aswangs in the Philippines, like their Malaysian sisterlings, can be shown to bear some resemblance to Balinese witches who culminate in the Rangda, the queen of witches. The Balinese ritual battle between the troubled widow witch Rangda a

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24

Yvonne Owens. "The Saturnine History of Jews and Witches." Preternature: Critical and Historical Studies on the Preternatural 3, no. 1 (2014): 56. http://dx.doi.org/10.5325/preternature.3.1.0056.

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25

Evelyn, Ryan J. "‘Donne moy ce crochet que j’arrache le reste!’: Witchcraft and Gender-Based Violence in the Poetry of Pierre de Ronsard, Agrippa d’Aubigné, and Mathurin Régnier." Magic, Ritual, and Witchcraft 18, no. 3 (2023): 382–400. http://dx.doi.org/10.1353/mrw.2023.a930894.

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Abstract: New and exciting scholarship continues to enrich our understanding of gender and identity politics imbricated in the history of witchcraft in France. Demonologies have provided ample evidence for scholars to develop sound arguments about the relationship between witch-hunts and deep-rooted misogyny. In addition to demonologies as frequently cited sources of anti-woman sentiment, poetry penned by intellectuals offer fertile ground for a reconsideration of the (female) witch as a multivalent figure constantly confined by the male gaze whose passivity runs contrary to the aggression she

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26

Maxwell-Stuart, P. G. "Scottish Witches and Witch-Hunters ed. by Julian Goodare." Magic, Ritual, and Witchcraft 10, no. 2 (2015): 256–58. http://dx.doi.org/10.1353/mrw.2015.0022.

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27

Willumsen, Liv Helene. "Witches of the high north." Scandinavian Journal of History 22, no. 3 (1997): 199–221. http://dx.doi.org/10.1080/03468759708579352.

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28

Wilby, Emma. "Eve’s Opinion: Spirit-Possession and the Witches’ Sabbath in Early Modern Europe." Magic, Ritual, and Witchcraft 18, no. 1 (2023): 80–122. http://dx.doi.org/10.1353/mrw.2023.a906603.

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Abstract: This article argues that the historiographic tendency to see the demoniac and the witch as distinct has led scholars to neglect the relationship between demonic possession and the early modern witches’ sabbath, particularly with regard to western Europe. It suggests that if the definition of demonic possession is expanded to incorporate external possession or “ obsessio ,” the phenomenon moves from a peripheral to central position in the European sabbath complex. This positionality is then further strengthened and nuanced by contextualizing demonic possession within the broader netwo

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29

BRINKMAN, INGE. "WAR, WITCHES AND TRAITORS: CASES FROM THE MPLA'S EASTERN FRONT IN ANGOLA (1966–1975)." Journal of African History 44, no. 2 (2003): 303–25. http://dx.doi.org/10.1017/s0021853702008368.

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Accusations, trials and executions of witches and sell-outs frequently occurred at the MPLA's Eastern Front in Angola (1966–75). These events do not fit the general self-portrayal of the MPLA as a socialist, secular movement that was supported by the Angolan population without recourse to force. The people interviewed, mostly rural civilians from south-east Angola who lived under MPLA control, suggested many links between treason and witchcraft, yet at the same time differentiated between these accusations. Witchcraft cases were often initiated by civilian families and the accused were mostly

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30

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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31

Holmes, Clive. "WOMEN: WITNESSES AND WITCHES." Past and Present 140, no. 1 (1993): 45–78. http://dx.doi.org/10.1093/past/140.1.45.

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32

McCollum, Victoria, Andrew Sneddon, Frank Ferguson, Stephen Butler, and Alice McCullough. "Roundtable: The Islandmagee Witches 1711 Creative and Digital Project." Estudios Irlandeses, no. 18.2 (December 18, 2023): 112–18. http://dx.doi.org/10.24162/ei2023-12229.

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In March and September of 1711, in Carrickfergus, County Antrim, Ireland’s last witch trials took place. Eighteen-year-old educated gentlewoman Mary Dunbar accused eight Presbyterian women and one man from Islandmagee and the surrounding areas of using witchcraft to attack her in spectral or spirit form and to summon demons to possess her body. The women were tried on 31 March 1711 at the Spring Session of Carrickfergus County Assize Court. Despite pleading not guilty, they were convicted under the 1586 Irish Witchcraft Act and sentenced to one year’s imprisonment and four stints in the pillor

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33

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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34

Ezra, Elizabeth. "Witchcraft and the Uncanny Origins of Cinema." Gothic Studies 26, no. 1 (2024): 1–17. http://dx.doi.org/10.3366/gothic.2024.0182.

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Around the turn of the twentieth century, the rise of cinema as an art form and as a medium of communication offered new ways of transmitting old myths. The gothic figure of the witch offered a frisson of transgression that was ultimately contained on the big screen, especially in works considered to be unthreatening because of their playful nature. The power of transformation ascribed to witches was mirrored in the power of film itself, as demonstrated by cinema's origin story, the ‘lucky’ accident that took place as Méliès filmed on the Place de l’Opéra, in which men appeared to become women

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35

Holmes, Clive. "The Opinion of the Cambridge Association, 1 August 1692: A Neglected Text of the Salem Witch Trials." New England Quarterly 89, no. 4 (2016): 643–67. http://dx.doi.org/10.1162/tneq_a_00567.

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The article analyses a neglected aspect of the Salem witch-trials. It evaluates the roles of the Mathers, father and son, in securing the condemnation of George Burroughs. Their temporary acceptance of the validity of spectral evidence was justified by their belief that Satan must have employed powerful agents, not simply stereotypical witches, in his attempt to subvert godly Massachusetts.

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36

Wood, Juliette. "Welsh Witches and Wizards." Folklore 121, no. 2 (2010): 243–44. http://dx.doi.org/10.1080/0015587x.2010.481164.

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37

Choudhury, Zareen. "The Scarlet Letter and New England’s Witchcraft Beliefs." Crossings: A Journal of English Studies 1, no. 1 (2008): 95–100. http://dx.doi.org/10.59817/cjes.v1i1.425.

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The witch trials and the mass execution of women branded as witches throughout the 17th century New England were meant to serve an ideology designed for the world the Puritans were attempting to create. The Puritan witchcraft beliefs are inextricably related with their religious and social word-view as well as with their negative image of woman. Witches were the most powerful symbol of human evil—seductive and threatening to the moral and social order. Witchcraft has compelled the attention of a long and almost continuous line of American writers, Nathaniel Hawthorne being one of them. The Sca

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38

Breslaw, E. "Witches in the Atlantic World." OAH Magazine of History 17, no. 4 (2003): 43–47. http://dx.doi.org/10.1093/maghis/17.4.43.

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39

Normand, Lawrence. "Maxwell-Stuart, An Abundance of Witches." Scottish Historical Review 86, no. 2 (2007): 340–42. http://dx.doi.org/10.3366/shr.2007.86.2.340.

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40

Walker, G. "The Lancashire Witches: Histories and Stories." English Historical Review 119, no. 480 (2004): 205–6. http://dx.doi.org/10.1093/ehr/119.480.205.

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41

LA PORTA, S. "Sorcerers, Witches and Weasels." Revue des Études Arméniennes 28 (January 1, 2002): 171–213. http://dx.doi.org/10.2143/rea.28.0.505079.

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42

SHARPE, J. A. "Witches and Persecuting Societies." Journal of Historical Sociology 3, no. 1 (1990): 75–86. http://dx.doi.org/10.1111/j.1467-6443.1990.tb00146.x.

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43

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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44

Saccone, Kate. "“Wrath, Witches, and Wondrous Women”." Feminist Media Histories 10, no. 2-3 (2024): 145–58. http://dx.doi.org/10.1525/fmh.2024.10.2-3.145.

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Responding to the widespread material loss of silent films today, this article constitutes a playful exercise in curating a selection of nonextant films directed, written, and produced by early women filmmakers. After an introduction to the exercise, which sets up the feminist and film curatorial stakes of such an endeavor, I present my thematically organized film program (curatorial statement and program notes) to the reader. Drawing together films by women who worked in Peru, Croatia, Egypt, China, Mexico, Poland, and the United States, I argue that curating lost films not only makes space f

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45

Grinnell, Richard, and Ronald Hutton. "Witches, Druids and King Arthur." Sixteenth Century Journal 36, no. 3 (2005): 927. http://dx.doi.org/10.2307/20477561.

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46

Kieckhefer, Richard, Carlo Ginzburg, and Raymond Rosenthal. "Ecstasies: Deciphering the Witches' Sabbath." American Historical Review 97, no. 3 (1992): 837. http://dx.doi.org/10.2307/2164808.

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47

Abulí Federico, Ivettte. "Beyond witches, mothers or wives." Compàs d'amalgama, no. 5 (April 28, 2022): 27–33. http://dx.doi.org/10.1344/compas.2022.5.39515.27-33.

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This paper examines how Manga can be used to counter mainstream historical narratives, taking Fumiyo Kōno’s In This Corner of the World as an example. The first half of the article addresses the connection between feminist historiography and power in a poststructuralist framework. Then, the focus turns towards the Manga to highlight some parallelisms between Kōno’s narrative and feminist history writing. Two main questions are examined: how she depicts womanhood, as well as the political connotations of setting the plot in Hiroshima during World War II. Keywords: feminism, historiography

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48

Bespalchikova, Yana. "Haliurunna in Jordanes’s Getica: Tradition, Reality and its Construction." Stratum plus. Archaeology and Cultural Anthropology, no. 4 (August 2022): 35–42. http://dx.doi.org/10.55086/sp2243542.

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The author aims to analyze the story of Gothic witches and Hunnic progenitress in the Getica by Jordanes in the context of studying Gothic magical practices and ideas. The Getica is the main and most ambivalent source on the history of the Goths before the Great Migration. Besides absence of other sources on the early Gothic history, studies of this source is further complicated by a possible reflection of oral tradition on its text, and the story of the witches can be an example of this influence. Moreover, it is placed in the part of the Getica with the highest concentration of the mythical

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49

Ostling, Michael. "Scottish Witches and Witch-Hunters. Edited by JulianGoodare. Palgrave Macmillan. 2013. xiii + 258pp. £58.00." History 100, no. 343 (2015): 738–39. http://dx.doi.org/10.1111/1468-229x.12130_8.

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50

Ostling, Michael. "‘Poison and Enchantment Rule Ruthenia.’ Witchcraft, Superstition, and Ethnicity in the Polish-Lithuanian Commonwealth." Russian History 40, no. 3-4 (2013): 488–507. http://dx.doi.org/10.1163/18763316-04004013.

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How shall one understand the evidence adduced before the Kraków court against an alleged witch in 1713: that “she has lived in Ruthenia”? This article unpacks the context and effects of the early modern Polish stereotype of Ruthenian magic. Both superstition and ethnicity could be used as resources for what David Chidester calls “sub-classification,” the categorization of others as less than fully human. Both humanist poetry and ribald satire made use of such sub-classification to construct German Lutheran “heretics” as learned practitioners of literate black magic, in contrast to simple Ruthe

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