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Beyond the witch trials
Owen Davies and Willem de Blécourt

title of this book refers not only to the chronological emphasis of its contents, but is also indicative of the different methodological approaches that can be applied to the last of the trials, and the variety of sources that can be used to illuminate our understanding of the continued relevance of witchcraft once it was decriminalised. The contributors come from different academic disciplines, and by borrowing from literary theory, archaeology and folklore they move beyond the usual historical perspectives and sources. The emphasis is not so much on witchcraft

in Beyond the witch trials
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Literary satire and Oskar Panizza’s Psichopatia criminalis (1898)
Birgit Lang

des Mitarbeitens; ein Panizza-Lexikon wäre sehr erwünscht.’ ‘Vatikanische Satiren’, Der sozialistische Akademiker, 10 (15 May 1895), pp. 178–82, p. 182. 30 Simpson, On the Discourse of Satire, p. 136. 31 Robert Phiddian, ‘Satire and the Limits of Literary Theory’, Critical Theory, 55:3 (2003), pp. 44–58, p. 49. 32 Phiddian, ‘Satire and the Limits of Literary Theory’, pp. 54, 49. 33 Das Liebeskonzil (1894) represented a veritable literary and judicial scandal, and created religious controversy long after its creation; it was censored the ∙ 114 ∙ LITERARY

in A history of the case study
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Nuns’ narratives in early modern Venice
Mary Laven

(ry): narratives of rape in the seventeenth century’, Gender and History, 7 (1995), 378–407. 21 G. Walker, ‘Rereading rape and sexual violence in early modern England’, Gender and History, 10 (1998), 1–25. 22 Ibid., 3. 23 Ibid., 4–5. 24 For a validation of the use of psychoanalytic theory in the interpretation of early modern subjectivities, see L. Roper, Oedipus and the Devil (London, 1994); some reservations are offered by S. Greenblatt, ‘Psychoanalysis and renaissance culture’, in P. Parker and D. Quint (eds), Literary Theory / Renaissance Texts (Baltimore, 1986), pp. 210

in Judicial tribunals in England and Europe, 1200–1700
Open Access (free)
Alison Rowlands

capture nuances of meaning, the ways in which stories were shaped and told, and the personalities and perspectives of their tellers. In seeking to understand these texts and to offer explanations for why particular 8 WITCHCRAFT NARRATIVES IN GERMANY individuals – as either alleged or self-confessed witches, their accusers, or witnesses – said what they did, in the way that they did, about witchcraft, I privilege no single theoretical perspective. I have, for example, drawn on literary theory in my treatment of trial-records as created texts, on anthropological and

in Witchcraft narratives in Germany
‘Postcolonial’ as periodizer
Andrew Sartori

.’ The volume treated ‘post-colonial literatures’ as defined by their emergence out of a common ‘experience of colonization’ and by a common emphasis on ‘their differences from the assumptions of the imperial centre’. 15 The volume defended the idea of a ‘post-colonial literary theory’ as a response to the ‘inability of European theory to deal adequately with the complexities and varied cultural provenance of post-colonial writing’. 16 On the one hand, Ashcroft, Griffiths and Tiffin thus proposed a conception

in Post-everything
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Disability in working-class coalfields literature
Kirsti Bohata, Alexandra Jones, Mike Mantin, and Steven Thompson

methods of the literary and cultural critic, especially those literary theories developed by disability scholars. We show that while it has been overlooked in literary studies of working-class industrial literature, disability is in fact central to some of the most iconic works of this period. Working-class writing 1900–48: a brief literary history This book as a whole covers the period from 1880 to 1948. Late Victorian coalfields literature is fascinating in its own right and we explore some of the representations of disability found in nineteenth-century writing in

in Disability in industrial Britain