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medical pluralism and the search for hegemony
Enrique Perdiguero

do so it is necessary to move beyond the typical generalizations found in the history of medicine. Like the other contributors in this volume, this chapter aims to explore the presence of magical elements in everyday life during the modern period, and thereby broaden the usual location of magical practice in the medieval and early modern periods. 3 The chronological focus of the following discussion is defined by two major

in Witchcraft Continued
Open Access (free)
Popular magic in modern Europe

The study of witchcraft accusations in Europe during the period after the end of the witch trials is still in its infancy. Witches were scratched in England, swum in Germany, beaten in the Netherlands and shot in France. The continued widespread belief in witchcraft and magic in nineteenth- and twentieth-century France has received considerable academic attention. The book discusses the extent and nature of witchcraft accusations in the period and provides a general survey of the published work on the subject for an English audience. It explores the presence of magical elements in everyday life during the modern period in Spain. The book provides a general overview of vernacular magical beliefs and practices in Italy from the time of unification to the present, with particular attention to how these traditions have been studied. By functioning as mechanisms of social ethos and control, narratives of magical harm were assured a place at the very heart of rural Finnish social dynamics into the twentieth century. The book draws upon over 300 narratives recorded in rural Finland in the late nineteenth and early twentieth centuries that provide information concerning the social relations, tensions and strategies that framed sorcery and the counter-magic employed against it. It is concerned with a special form of witchcraft that is practised only amongst Hungarians living in Transylvania.

witchcraft in the western Netherlands, 1850–1925
Willem de Blécourt

is barely coloured by anthropology and therefore offers hardly any room for what has come to be called the history of everyday life. 3 In this chapter I will apply an anthropological perspective. This way I will show what thinking and acting in terms of witchcraft, in short the witchcraft discourse, implied for the way people dealt with space and to a lesser extent with time, as well as for what they thought about the

in Witchcraft Continued
Ralph Keen

evangelical principles to everyday life in society. Another was through education; and this was the work that earned Melanchthon a reputation as an architect of German education and the label ‘Preceptor of Germany.’ 8 This activity began with efforts to re-establish the Nuremberg Latin school, an institution that had prospered under the patronage of an educated patrician class, and continued through the reorganization of a number of higher institutions that would acquire and hold prominence for centuries. No individual before the nineteenth century was as influential in the

in Luther’s lives
witchcraft on the borderline of religion and magic
Éva Pócs

old woman will be dead by the time you get home’. Unfortunately, we cannot as yet see clearly the degree to which the everyday life and world-views of the given society are affected by the belief system and ritual of having someone ‘done in’. The greatest problem is that we can only see the co-operation of the ‘holy persons’ from ‘below’, from the point of view of the malefactors employing these services

in Witchcraft Continued
Nils Freytag

sources from parish archives show how far into the century the fear of the uncertainties of everyday life was expressed in terms of magic and witchcraft. As a consequence Catholic Church admonitions were rather common. In the autumn of 1837, for example, the wife of the bargeman Goswin Schneider of Remagen was ostracized as a witch and physically abused. The Remagen population accused the woman of having bewitched a sick child

in Witchcraft Continued
Open Access (free)
Witchcraft and the symbolics of hierarchy in late seventeenth- and early eighteenth-century Finland
Raisa Maria Toivo

economic, political, religious and cultural reasons. In the opinion of the cultural and power elite, charms to cure illnesses and procure good luck in household tasks were sinful and reprehensible. The populace, on the other hand, found them useful aids in everyday life.7 Even though the trend was for the prosecution of benevolent magic and ‘superstition’, in the western Finnish parish of Ulvila, which the following discussion focuses on, maleficium trials continued into the early eighteenth century. Between 1690 and 1704, there were eight or nine cases of magic and

in Beyond the witch trials
Laura Stark

present-day border between Finland and Russia. 8 See Gwyn Prins, ‘Oral History’, in Peter Burke (ed.), New Perspectives on Historical Writing (Cambridge, 1991), pp. 119–20. 9 Michel de Certeau, The Practice of Everyday Life , trans. Steven Rendall (Berkeley, 1984

in Witchcraft Continued
The idioms and risks of defiance in the trial of Margaretha Horn, 1652
Alison Rowlands

their general sensitivity to the presence of the supernatural in everyday life, and because it produced the financial problems which caused particularly strong feelings of dissatisfaction with council policy to emerge among the populace. Moreover, it is likely that the psychological impact of the war continued to be of significance for the inhabitants of Rothenburg and its rural hinterland in the second half of the seventeenth century as stories of war experiences were told and memories about its horrors perpetuated. This was because the efforts to rebuild and

in Witchcraft narratives in Germany
The first child-witch in Rothenburg, 1587
Alison Rowlands

father, Martin Gackstatt, from his story is particularly striking. Hans went night-flying and dancing close to the protective presence of his mother and they were given a magical leather sack of wine from which they, THE FIRST CHILD-WITCH IN ROTHENBURG 99 but specifically not his father could drink their fill, and which Magdalena subsequently hid near her trunk in the bedchamber.86 On one level, Hans’ story may have mirrored an everyday life in which he had a close relationship with his mother, consisting of companionship and small treats enjoyed together in the

in Witchcraft narratives in Germany