A SCHOLARLY BOOK REPOSITORY
Jeanne Favret-Saada is arguably one of France’s most brilliant anthropologists, and The Anti-Witch is nothing less than a masterpiece. A synthesis of ethnographic theory and psychoanalytic revelation, where the line between researcher and subject is blurred—if not erased—The Anti-Witch develops the contours of an anthropology of therapy, while deeply engaging with what it means to be caught in the logic of witchcraft. Through an intimate and provocative sharing of the ethnographic voice with Madame Flora, a “dewitcher,” Favret-Saada delivers a critical challenge to some of anthropology’s fundamental concepts.
Sure to be of interest to practitioners of psychoanalysis as well as to anthropologists, The Anti-Witch will bring a new generation of scholars into conversation with the work of a truly innovative thinker.
As Walter Stephens demonstrates in Demon Lovers, it was not Hausmännin or other so-called witches who were obsessive about sex with demons—instead, a number of devout Christians, including trained theologians, displayed an uncanny preoccupation with the topic during the centuries of the "witch craze." Why? To find out, Stephens conducts a detailed investigation of the first and most influential treatises on witchcraft (written between 1430 and 1530), including the infamous Malleus Maleficarum (Hammer of Witches).
Far from being credulous fools or mindless misogynists, early writers on witchcraft emerge in Stephens's account as rational but reluctant skeptics, trying desperately to resolve contradictions in Christian thought on God, spirits, and sacraments that had bedeviled theologians for centuries. Proof of the physical existence of demons—for instance, through evidence of their intercourse with mortal witches—would provide strong evidence for the reality of the supernatural, the truth of the Bible, and the existence of God. Early modern witchcraft theory reflected a crisis of belief—a crisis that continues to be expressed today in popular debates over angels, Satanic ritual child abuse, and alien abduction.
By July 1692, the witch hunt surrounding the town of Salem and Salem Village had been raging for four months. The Massachusetts Bay colony’s new governor, William Phips, had established a special court to try the suspected witches and the trials were well under way. No new arrests had taken place for nearly six weeks and residents had every reason to believe the crisis soon would be over. However, a middle-aged woman in nearby Andover lay gravely ill. Her husband suspected witchcraft as the cause and invited some of the afflicted girls from Salem Village to the town, thinking they could determine whether his suspicions were valid. Not surprisingly, they confirmed his supposition. The first person these girls accused in Andover—a frail and elderly widow bereaved by a series of family tragedies over the previous three years—not only confessed, but stated that there were more than three hundred witches in the region, five times more than the number of suspects already in jail. This touched off a new wave of accusations, confessions, and formal charges. Before the witchcraft crisis ended, forty-five residents of Andover found themselves jailed on suspicion of witchcraft—more than the combined total of suspects from Salem Village and the town of Salem. Of these, three were hanged and one died while awaiting execution.
Based on extensive primary source research, In the Shadow of Salem: The Andover Witch Hunt of 1692, by historian and archivist Richard Hite, tells for the first time the fascinating story of this long overlooked phase of the largest witch hunt in American history. Untangling a net of rivalries and ties between families and neighbors, the author explains the actions of the accusers, the reactions of the accused, and their ultimate fates. In the process, he shows how the Andover arrests prompted a large segment of the town’s population to openly oppose the entire witch hunt and how their actions played a crucial role in finally bringing the 1692 witchcraft crisis to a close.
The accusations against Nurse, a well-respected member in the community, seemed unbelievable. Unflinchingly, this ailing elderly woman insisted on her innocence and refused to falsely confess. Supported by many in Salem, Nurse’s family and neighbors challenged her accusers in court and prepared a thorough defense for her, yet nothing could surmount the fear of witchcraft, and she was sentenced to death. Nurse, seen as a martyr for the truth, later became the first person accused of witchcraft to be memorialized in North America.
In A Salem Witch: The Trial, Execution, and Exoneration of Rebecca Nurse, the first full account of Nurse’s life, Daniel A. Gagnon vividly recreates seventeenth-century Salem, and in the process challenges previous interpretations of Nurse’s life and the 1692 witch hunt in general. Through primary source research, he reveals how the Nurse family’s role in several disputes prior to the witch hunt was different than previously thought, as well as how Nurse’s case helps answer the important question of whether the accusations of witchcraft were caused by mental illness or malicious intent. A Salem Witch reveals a remarkable woman whose legacy has transformed how the witch hunt has been remembered and memorialized.
In Spiritual Merchants, Carolyn Morrow Long provides an inside look at the followers of African-based belief systems and the retailers and manufacturers who supply them. Traveling from New Orleans to New York, from Charleston to Los Angeles, she takes readers on a tour of these shops, examines the origins of the products, and profiles the merchants who sell them.
Long describes the principles by which charms are thought to operate, how ingredients are chosen, and the uses to which they are put. She then explores the commodification of traditional charms and the evolution of the spiritual products industry—from small-scale mail order "doctors" and hoodoo drugstores to major manufacturers who market their products worldwide. She also offers an eye-opening look at how merchants who are not members of the culture entered the business through the manufacture of other goods such as toiletries, incense, and pharmaceuticals. Her narrative includes previously unpublished information on legendary Voodoo queens and hoodoo workers, as well as a case study of John the Conqueror root and its metamorphosis from spirit-embodying charm to commercial spiritual product.
No other book deals in such detail with both the history and current practices of African-based belief systems in the United States and the evolution of the spiritual products industry. For students of folklore or anyone intrigued by the world of charms and candle shops, Spiritual Merchants examines the confluence of African and European religion in the Americas and provides a colorful introduction to a vibrant aspect of contemporary culture.
The Author: Carolyn Morrow Long is a preservation specialist and conservator at the the Smithsonian Institution’s National Museum of American History.
Yet, as Helen A. Berger and Douglas Ezzy show in this in-depth look into the lives of teenage Witches, the reality of their practices, beliefs, values, and motivations is very different from the sensational depictions we see in popular culture. Drawing on extensive research across three countries--the United States, England, and Australia--and interviews with young people from diverse backgrounds, what they find are highly spiritual and self-reflective young men and women attempting to make sense of a postmodern world via a religion that celebrates the earth and emphasizes self-development.
The authors trace the development of Neo-Paganism (an umbrella term used to distinguish earth-based religions from the pagan religions of ancient cultures) from its start in England during the 1940s, through its growing popularity in the decades that followed, up through its contemporary presence on the Internet. Though dispersed and disorganized, Neo-Pagan communities, virtual and real, are shown to be an important part of religious identity particularly for those seeking affirmation during the difficult years between childhood and adulthood.
By spring 1645, two years of civil war had exacted a dreadful toll upon England. People lived in terror as disease and poverty spread, and the nation grew ever more politically divided. In a remote corner of Essex, two obscure gentlemen, Matthew Hopkins and John Stearne, exploited the anxiety and lawlessness of the time and initiated a brutal campaign to drive out the presumed evil in their midst. Touring Suffolk and East Anglia on horseback, they detected demons and idolators everywhere. Through torture, they extracted from terrified prisoners confessions of consorting with Satan and demonic spirits.
Acclaimed historian Malcolm Gaskill retells the chilling story of the most savage witch-hunt in English history. By the autumn of 1647 at least 250 people--mostly women--had been captured, interrogated, and hauled before the courts. More than a hundred were hanged, causing Hopkins to be dubbed "Witchfinder General" by critics and admirers alike. Though their campaign was never legally sanctioned, they garnered the popular support of local gentry, clergy, and villagers. While Witchfinders tells of a unique and tragic historical moment fueled by religious fervor, today it serves as a reminder of the power of fear and fanaticism to fuel ordinary people's willingness to demonize others.
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