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In the winter of 1692 something terrible and frightening began in Salem Village. It started with several villagers having strange fits, screaming, and unnaturally contorting themselves, and ended with almost two hundred people in jail, and at least twenty-five dead. Witchcraft accusations—claims that some inhabitants had forsaken God to become servants of the Devil—spread from Salem Village across Massachusetts, ensnaring innocent people from all strata of society under a burden of assumed guilt. One of the most significant accusations, and most unlikely, was against a seventy-one-year-old grandmother, Rebecca Nurse.
   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.

Éva Pócs, one of the most highly respected scholars of historical anthropology, has undertaken extensive research on the history of folk beliefs connected with communication and the supernatural sphere. In this book, she examines the relics of European shamanism in early modern sources, and the techniques and belief-systems of mediators found in the records of witchcraft trials from the sixteenth to the eighteenth century. The book explores the various communication systems known to early modern Hungarians, describes the role of these systems in everyday village life, and shows how they were connected to contemporary European systems, as well as new types of mediators and systems which function right up to the twentieth century. Representing a major contribution to the most up-to-date international research, Eva Pócs draws on significant East European material and literature not previously co-ordinated with that from the West.

In Black Magic City, Ana Paulina Lee tells the untold story of how “black magic” became one of modern Brazil’s most dangerous and revealing phrases for governing life after slavery. Drawing on criminal trials, archives, literature, and anthropology, Lee shows how authorities turned ritual into evidence, sacred objects into contraband, healing into crime, and care into fraud. Lee restores the worlds that policing tried and failed to contain: women who read cards and palms, Afro-Brazilian healers who offered protection and counsel, migrants searching for spiritual aid, and writers who saw magic as one of the hidden engines of modern life. Lee offers a vivid new history of religion, race, law, and urban power in Brazil and reveals how accusations of black magic helped define the boundaries of freedom, labor, sexuality, and religious legitimacy after slavery. At once a story of repression and survival, Black Magic City shows how modern Rio was made through battles over who could heal, who could believe, and who had the power to decide what counted as crime.

Stories about witches are by their nature stories about the most basic and profound of human experiences—healing, sex, violence, tragedies, aging, death, and encountering the mystery and magic of the unknown. It is no surprise, then, that witches loom large in our cultural imaginations. In academia, studies of witches rarely emerge from scholars who are themselves witches and/or embedded in communities of witchcraft practitioners. The Witch Studies Reader brings together a diverse group of scholars, practitioners, and scholar-practitioners who examine witchcraft from a critical decolonial feminist perspective that decenters Europe and departs from exoticizing and pathologizing writing on witchcraft in the global South. The authors show how witches are keepers of suppressed knowledges, builders of new futures, exemplars of praxis, and theorists in their own right. Throughout, they account for the vastly different national, political-economic, and cultural contexts in which “the witch” is currently being claimed and repudiated. Offering a pathbreaking transnational feminist examination of witches and witchcraft that upends white supremacist, colonial, patriarchal knowledge regimes, this volume brings into being the interdisciplinary field of feminist witch studies.

Contributors. Maria Amir, Ruth Asiimwe, Bernadette Barton, Ethel Brooks, Shelina Brown, Ruth Charnock, Soma Chaudhuri, Carolyn Chernoff, Saira Chhibber, Simon Clay, Krystal Cleary, Adrianna L. Ernstberger, Tina Escaja, Laurie Essig, Marcelitte Failla, D Ferrett, Marion Goldman, Jaime Hartless, Margaretha Haughwout, Patricia Humura, Apoorvaa Joshi, Govind Kelkar, Oliver Kellhammer, Ayça Kurtoğlu, Helen Macdonald, Isabel Machado, Brandy Renee McCann, Dev Nathan, Mary Jo Neitz, Amy Nichols-Belo, Allison (or AP) Pierce, Emma Quilty, Anna Rogel, Karen Schaller, Jacquelyn Marie Shannon, Shashank Shekhar Sinha, Gabriella V. Smith, Nathan Snaza, Shannon Hughes Spence, Eric Steinhart, Morena Tartari, Nicole Trigg, Katie Von Wald, Tushabe wa Tushabe, Jane Ward
 

This third, concluding volume of the series publishes 14 studies and the transcription of a round-table discussion on Carlo Ginzburg's Ecstasies. The themes of the previous two volumes, Communicating with the Spirits, and Christian Demonology and Popular Mythology, are further expanded here both as regards their interdisciplinary approach and the wide range of regional comparisons. While the emphasis of the second volume was on current popular belief and folklore as seen in the context of the historical sources on demonology, this volume approaches its subject from the point of view of historical anthropology. The greatest recent advances of witchcraft research occurred recently in two fields: (1) deciphering the variety of myths and the complexity of historical processes which lead to the formation of the witches' Sabbath, (2) the micro-historical analysis of the social, religious, legal and cultural milieu where witchcraft accusations and persecutions developed. These two themes are completed by some further insights into the folklore of the concerned regions which still carries the traces of the traumatic historical memories of witchcraft persecutions.