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example, when returning home to family or to the household to eat, where their primary identity is that of son or daughter. Skateboarders might have different biological backgrounds, familial or ethnic, and so their bodies might be different heights and/or different shapes to those of their peers. They might socialise with other skaters and so might meet a partner though that activity and might marry that person, but they might also meet their partner though education, employment, social networks or family, or by prior arrangement. Skateboarding is a physical activity
body. This analysis is embedded in an discussion about the bewitched, the people they suspected of bewitchments, and the people they called in to help them. The prevention of witchcraft will figure, too. It should also be clear from the outset that I do not consider manifestations of witchcraft as ‘remains of magical thinking’ mixed up with Christian elements, and which would be labelled as ‘emotional’ in contrast to ‘rational’ or
similar to the Israeli attempts to effect a departure from its ‘extended criminal justice model’. Events of the 1980s and 1990s demonstrated that although Germany still had at its disposal various means to cope with politically motivated violence, it tended to avoid extensive use of them. For example, during the 1990s, only fifteen radical organisations were declared illegal, while the actual number of far-right movements in 1999 stood at 134. 32 In recent years, German policy on violent right-wing bodies has become more resolute, yet, according to police officials as
account of the complexity of early modern learned theories about witches. The sources for this discussion are demonological treatises published in the fifteenth, sixteenth and seventeenth centuries. The body of witchcraft literature is much too large to permit a complete survey; there is, however, a smaller group of works that could be considered canonical, at least from the perspective of contemporary scholarship. This
plague could not cease until the entire shroud was swallowed and consumed in her stomach.”16 When the body was exhumed, half of the shroud was indeed found to have disappeared into the gullet of the corpse, and the horrified magistrates at once had the body decapitated, and the head thrown from the grave, at which time the plague ceased. This narrative is intensely traditional: a spirit of the dead is causing disease, which will abate only when the corpse is mutilated or destroyed.17 Such an interpretation, however, was completely at odds with the accepted teachings of
expectations and expressions of gender identity (Reay, 1998 ). Modern Australian, Welsh, Scottish, Irish, English or American societies all have subtly, and not so subtly, different approaches to the body, family, marriage, childbirth, social class, gender and age or education, based on wider cultural contexts like history, religion or law. Most importantly there is not in fact a single approach to these ideas in any of the places described. Indeed, your own attitude to family, for example, might depend on your past, your background and, importantly, the regional or class
concerning (female) witches’ powers to interfere with men’s minds and bodies, and especially with their procreative abilities, have been addressed by various scholars; but the idea that authors of demonological treatises may have been, on some level, trying to dissuade men in particular from becoming witches has not been explored. Unfortunately, early modern authors do not come straight out and make convenient
stories were consigned to be recounted in the construction of community identities. The landscape acted as a meeting place for the living and their dead, making safe the bodies of relatives and associates, rooting community and memory into physical space. Cemeteries were not simply mortuary landscapes, they were pluralistic spaces used by the living who constructed them and who created experiences which situated cemeteries, performance and funerals within the spheres of personal and communal life. Funerary narratives can be shared or internalised and may be supported
people strove to gain by working magic and how magical acts were justified through different types of discourse, we learn much about early modern notions of personhood. The desires and impulses expressed through sorcery were framed within historical and culturally-specific ideas concerning legitimacy, entitlement and rights of the individual, the ways in which ego identified with others, the boundaries of the body and self, and how the
-state bodies, operating in the social sphere, are also capable of responding to the expansion of extremism. They are very open to those extremist movements responsible for fuelling the flames of extremism well before they have developed into a political alternative and a veritable threat to the government. Consequently, as ‘civil society’ becomes more effective, the State feels less threatened by extremist elements and subsequently finds less cause for exercising aggressive tactics against them. Third, the ‘pro-democratic civil society’ is capable of