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
literarytheory, archaeology and folklore they move beyond the usual historical perspectives and sources. The emphasis is not so much on witchcraft
Literary satire and Oskar Panizza’s Psichopatia criminalis (1898)
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 LiteraryTheory’, Critical Theory,
55:3 (2003), pp. 44–58, p. 49.
32 Phiddian, ‘Satire and the Limits of LiteraryTheory’, 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 ∙
(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), LiteraryTheory / Renaissance Texts (Baltimore,
1986), pp. 210
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
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 literarytheory in my treatment of trial-records as created texts, on anthropological
.’ 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 literarytheory’ 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
Kirsti Bohata, Alexandra Jones, Mike Mantin, and Steven Thompson
methods of the literary and cultural critic, especially those literarytheories
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