Witchcraft Research Articles

Numerical Aberrations of the Extraocular Muscles and the Levator Palpebrae Superioris: An Anatomical and Clinical Insight.

To comprehensively review the literature about numerical aberrations of the orbital muscles of ocular motility (here referred to as extraocular muscles [EOMs]) and the levator palpebrae superioris (LPS). The authors summarize the embryologic bases and the possible etiopathogenetic causes of numerical aberrations of the EOMs and the LPS and organize these lesions into several broad categories. The clinical and radiologic diagnostic challenges are discussed. Numerical aberrations of the EOMs include: 1) the complete absence of EOMs, 2) duplication of an entire EOM, 3) the presence of muscle bands that connect 2 EOMs, and 4) minor morphological variations such as bifid muscles (partial splitting of the muscle). Some cases may defy categorization into any of the above or may resemble atavistic remnants of the retractor bulbi muscle. Broadly speaking, numerical aberrations of the LPS generally fall into the same categories although the LPS has several peculiar numerical anomalies of its own. Although numerical EOM and LPS variations are relatively rare and of little clinical significance, raising awareness about their presence is a fundamental clinical keystone not just for the strabismus surgeon but for the orbital surgeon as well. During orbital surgery, this may spare the surgeon from pursuing an orbital witch hunt for these benign innocuous accessory orbital structures that were accidentally discovered by the radiologist and misinterpreted as sinister etiologies. For the strabismus surgeon, the failure to identify them may result in an unfavorable surgical outcome if these structures are missed because of a lack of awareness despite being responsible for generating complex strabismus patterns or having a restrictive potential of their own.

The Great AI Witch Hunt: Reviewers’ Perception and (Mis)Conception of Generative AI in ResearchWriting

The Great AI Witch Hunt: Reviewers’ Perception and (Mis)Conception of Generative AI in ResearchWriting

Ideational diffusion and the great witch hunt in Central Europe

Ideational diffusion and the great witch hunt in Central Europe

The (Re)imagined Shades of Alice Gray: The Counter-Memory of a Woman-as-Witch in Stacey Halls’ <i>The Familiars</i> (2019)

Historical fiction is a way of dealing with painful pasts and traumatic events as counter-memories. Long-forgotten events are (re)created in a safe space in historical fiction. Set in seventeenth-century Lancashire, in her modern historical fiction The Familiars (2019), Stacey Halls narrates Alice Gray’s painful past as a woman-as-witch into existence. Halls achieves it by (re)imagining Alice Gray’s plight within the historical context of the Pendle Hill witch-hunt in 1612 Lancashire. Not only does Halls give Alice her historical voice back, but she sets the historical record straight by counter-memorialising Alice Gray as a woman-as-witch, i.e., a seventeenth-century woman othered and presumed to practise witchcraft, in this instance, merely for being an impoverished unmarried woman and a midwife. In this way, Halls’s narrative invites us to empathise with Alice’s plight, to understand the injustices she faced, and to appreciate her resilience. Besides, (re)creating Alice’s witchcraft story, Halls fleshes out her heart-wrenching emotional turmoil. Moving away from the cold historical recorded facts, Halls interweaves Alice’s troubled personal past as an abused young woman and a grieving and loving stepmother with the unfortunate contemporary events of the Pendle Hill witch hunt. As a result, we are offered a more than plausible (re)imagined rationale for Alice’s witch hunt predicament and acquittal, which cannot be found or is even hinted at in the historical records. Thus, Halls culturally endows Alice’s seventeenth-century marginalised historical counterpart with a contemporary gender-empowered mnemonic (re)imagined counter-memory. Moreover, Hall’s active remembering of Alice Gray politically (re)contextualises and (re)frames this woman-as-witch of the Pendle Hill witch hunt of 1612 previously wanting. Also, the (re)imagined counter-memory of Alice Gray challenges the dominant historical narrative and underscores historical fiction’s power in reshaping our understanding of the past. Ultimately, Halls endears and humanises this woman-as-witch of Pendle Hill and provides us with the many shades of Alice Gray.

Before the Fire Burns: Trials for Superstition, Magic, and Witchcraft in Sixteenth-Century Bologna

This article investigates the factors that provoked the trial and death sentence of four witches in Bologna in 1559. That is, it aims to elucidate how a witch hunt (albeit a small one) was triggered in a context where demonology was present, but the persecution of witchcraft had been kept at a relatively moderate level (and continued to be so after that). Scholarly contributions on witchcraft and witch hunts are now innumerable, but in general, scholars have focused on the social relations between the alleged witches and the community in which they lived, on the theological culture of the judges, or even on the deep roots of the sabbath. An analysis of a series of trials for magical and superstitious practices held in Bologna shortly before the 1559 convictions reveals how it was possible to move from simple sorcery to actual witchcraft. This transition was accomplished both because of the malefic nature of some of the spells practiced by the defendants and because of the intervention of diocesan judges who, for various reasons, were more determined than their predecessors to prosecute witchcraft harshly. Although the link between simple superstition and witchcraft has already been explored to some extent, it emerges with particular clarity in these events.

Disfiguration: Civilized violence, Reformation and the witches

The European Reformation saw a dramatic rise of new confessional groups, sects and schisms, accompanied by widespread group hostility and violence. In a critical discussion of Elias’ ‘civilizing process’, the key changes ushered by the Reformation, from the government of state, church, and souls, are considered. As society sought to expunge its ‘ultimate enemies’, the era of reform was a time of widespread witchcraft trials, trials that are examples of horrific social disfiguration, with continued relevance to understanding modern social and group violence. Several examples of the latter are considered.

CANCEL CULTURE AS A TOOL OF SOCIAL INFLUENCE

Cancel culture necessitates a thorough examination for optimizing the efficacy of reputation management and societal influence. It’s essential to assess its effectiveness in driving social change, recognize ethical nuances, and pinpoint potential issues. Originally a value-driven phenomenon, it has evolved into a manipulative tool, amplifying societal emotions. Despite attempts at crisis communication, it often fails to alleviate the consequences for individuals or businesses subjected to «cancellation». The purpose of the study. The article explores cancel culture as a mechanism for social influence and activity, presenting it as an ambiguous phenomenon without clear positive or negative connotations. Methods. The study employed interdisciplinary and logical methods, incorporating systemic and functional approaches, to comprehensively analyze cancel culture. The logical-contradictory method characterized cancel culture as a neutral phenomenon. Content analysis of mass media, social networks, and other platforms was conducted to determine its impact on the public sphere. Results.The article delves into cancel culture within an instrumental context, scrutinizing its effects on influencers and the broader audience. It highlights trends in cancel culture and its significance in the media landscape. Examining its origins across historical contexts, from ancient Greece to Soviet denunciations, reveals cancel culture’s rise in popularity through internet influence. Its core aim is to attribute «violations» to individuals or their communicators, employing mechanics like mass negative reactions and imposing consequences such as boycotts, dismissals, and even death threats. Cancel culture introduces contradictions, resembling a «witch hunt» with the potential for unfair cancellations due to the presumption of innocence and challenges in proving guilt. It denies the right to make mistakes and impacts individuals differently across cultures. While effective on social media, cancel culture often shifts from broad campaigns to personal-level cancellations, capturing societal attention and influencing perceptions of canceled entities.Despite initial destructiveness, it can stimulate constructive discussion and shape public opinion, but risks include excessive sensitivity and the potential for aggression and psychological self-assertion. Cancel culture poses the danger of low personal responsibility, fostering manipulation and abuse. Sociocultural aspects involve the tolerance paradox and the influence of egocentrism on participants.Cancelling may become a tool for personal aggression rather than a quest for justice. Distinguishing real violations from exaggerated or outdated statements is crucial to avoid unjust sanctions. Despite its justice-seeking appearance, cancel culture often relies on emotions and subjective factors, emphasizing the need for careful case analysis. Conclusions. Cancel culture provides a space for discussion as it can serve as a tool for advocating social change and raises questions about the responsibility of influential individuals. However, it is manipulative and selective, and the examination of each cancellation case should consider potential bias and subjectivity. Another danger lies in the increasing sensitivity of audiences to content, which may lead to the perception of offensive material without considering the real context of events.

Society, Suspicion, and the Supernatural: The Factors Behind the Salem Witch Trials

The Salem witch trials of 1692-1693 evolved out of the factors of religious fanaticism controlling Massachusetts society, patriarchal constructs that negatively impacted the views of and the actions of women, white North American constructs of race and ethnicity, interpersonal and societal tensions, and the aftermath of King Philip’s War. Religious domination of Salem life espoused conformity, the supernatural as an explanation for negative events, and the dangers of secularism. Samuel Parris played upon these factors of the Puritan religion, along with the tensions between Salem Village and Salem Town, to spur the start of the witch trials, as he was personally affected by a supernatural bewitching. Puritan women, whether afflicted or accused, were subject to extreme notions of conformity and religious doctrine that maintained the inherent sinfulness of women but found avenues of power through accusing others of witchcraft or behaving as an afflicted. Parris’ slave, Tituba, represents the racial and ethnic outsider, whose Native American heritage cast her as the propagator of Salem’s demonic activity, but who was able to find power by upending the racial hierarchy the community had created. Economic tensions between Salem Town and Salem Village were highlighted in the witchcraft accusations and were exacerbated by religious differences and climate conditions. King Philip’s War impacted Salem’s concepts of Native Americans as demonic witches, highlighted the existence of religious enemies, diminished the authority of government, and increased Puritan awareness of sin.

The Stigmatization of Health Remedies (Herbs, Stones and Charms) in King James I’s Daemonologie

This paper aims to analyze the stigmatization of concepts related to medicine and healing in King James I's Daemonologie as republished in 1604. In the early 1600's, witchcraft trials and persecutions were prevalent, and there was a widespread belief in the existence of witches and their malevolent activities. King James I had a strong interest in the subject and was involved in witch trials. The study's hypothesis is that in the King’s view, healing effects and properties of plants, stones or charms could be attributed to God or Satan. Therefore, when God’s help was excluded, such as in the case of witches, all beneficial or healing effects of witchcraft were considered the work of the Devil, who was thus deluding mankind. Through these ideas expressed in Daemonologie, King James I contributed to the stigmatization of healing practices and encouraged the fear and persecution of individuals suspected of engaging in such practices. This study of medical and health terminology will bring the traditional beliefs and practices that influenced medical knowledge at the time to the foreground. Some key points that will be detailed here are the influence of Galenic ideas, the different categories of medical practitioners and their social status, the knowledge of herbal medicines that had been passed down through generations as well as astrological influences, while also considering a comparison with the various medical treatises that were available at the time.

Matthew Gerth, Anti-Communism in Britain during the Early Cold War: A Very British Witch Hunt

Matthew Gerth, <i>Anti-Communism in Britain during the Early Cold War: A Very British Witch Hunt</i>

Prophecies and Parables in Elizabeth Gaskell’s “Lois the Witch”

ABSTRACT: Elizabeth Gaskell’s historical novella “Lois the Witch” (1859) employs Gothicism to depict foreign religion as abhorrent, upholding English superiority by portraying American Puritans as religious fanatics. But the story’s condemnation of the Salem witch trials shifts to readers who may also struggle to practice a rational, caring religion. Lois’ recollections of witchcraft in England enable the tale to function as a juridical parable by asking readers to evaluate and internalize tolerance toward the Puritan characters and to themselves. This study complicates the functions of both religion and the Gothic in “Lois the Witch,” which has been read through the lenses of Gaskell’s Unitarianism but not in terms of its function as a juridical parable or its use of the ambiguous supernatural. Gothicism underlines the call for tolerance, with supernaturalism neither “explained” nor “real.” Instead, the question of supernatural activities (prophecies, spells) remains ambiguous, suggesting the Puritans’ cruelty in the name of religion supersedes the issue of witchcraft.

Prophecies and Parables in Elizabeth Gaskell’s “Lois the Witch”

ABSTRACT: Elizabeth Gaskell’s historical novella “Lois the Witch” (1859) employs Gothicism to depict foreign religion as abhorrent, upholding English superiority by portraying American Puritans as religious fanatics. But the story’s condemnation of the Salem witch trials shifts to readers who may also struggle to practice a rational, caring religion. Lois’ recollections of witchcraft in England enable the tale to function as a juridical parable by asking readers to evaluate and internalize tolerance toward the Puritan characters and to themselves. This study complicates the functions of both religion and the Gothic in “Lois the Witch,” which has been read through the lenses of Gaskell’s Unitarianism but not in terms of its function as a juridical parable or its use of the ambiguous supernatural. Gothicism underlines the call for tolerance, with supernaturalism neither “explained” nor “real.” Instead, the question of supernatural activities (prophecies, spells) remains ambiguous, suggesting the Puritans’ cruelty in the name of religion supersedes the issue of witchcraft.

КОНСТРУИРОВАНИЕ ОБРАЗА ВЕДЬМЫ В СОВРЕМЕННОМ ХОРРОРЕ

The article examines the representation of the witch in two horror films: “The VVitch: A New-England Folktale” (2015) and “Hagazussa” (2017). The films are set during the historic period of the witch hunts. The article draws on the theoretical foundations of the “monstrous-feminine” theory by B. Creed and the concept of “disgust” by Yu. Kristeva as its methodological basis. B. Creed's theory seems to be very promising in the analysis of horror films, which are built around a female monster figure, such as a witch. Based on the theory of B. Creed, we can identify three main themes in the construction of monstrous images in these films: mother-child relationships, the concept of purity and dirt and images of disgust. The basis is the female body, which becomes the primary indicator of the monstrous. It is concluded that the images of the monstrous are based on religious prohibitions, and one of the functions of horror is to maintain boundaries and taboos in a post-secular society.

The Midwife-Witch on Trial: Historical Fact or Myth?

New developments in social history have generated scholarly work re-evaluating the history of the witch trials of early modern Europe. This paper explores the claim that the European witch trials of the sixteenth and seventeenth centuries persecuted midwives. Multiple historical theories of the persecuted midwife-witch are discussed, including those that construct the midwife-witch as a skilled, respected member of a local female healing culture and alternately as a marginal figure in her community who was ignorant, disrespected, impoverished and therefore vulnerable. Medical histories of the midwife-witch have often relied on a construct of the marginal figure to champion the progress of medicine from earlier discredited and unscientific practices. Feminist analysis poses the witch trials as the suppression of women healers and the midwife-witch as symbolic of the threat of female control of reproduction to powerful patriarchal forces. Although these theories have been important to the revival of midwifery in North America specifically and to feminism more broadly, there is limited evidence to support these claims. The figure of the witch, like many myths, may tell us more about the interpreter of history than the witch herself.

Witchcraft in the American Colonies Beyond the Limits of Salem

In the United States, witchcraft has become synonymous with Salem. When it comes to the history of witchcraft in the United States the conversation tends to be dominated by Salem, as the words witchcraft and Salem seem to have become synonymous. What is also well known is that the Salem Witch Trials led to the deaths of so many and the imprisonment of dozens more. However, fears of witchcraft and witch hunts and trials have occurred all over the world. There is documentation of witches and persecution of people thought to be witches on every continent that people inhabit. In the last few decades, as the subject of women's history has flourished there has been an abundance of research done on the topic of witchcraft and its impacts in the American colonies. However, a majority of this research and the scholarly writings have focused on the Salem Witch Trials. While this has drawn more of the general population into the topic, there is still far more research that is needed on the other witch trials that occurred in the American colonies. Salem has a well-publicized and understood history when it comes to witchcraft and trials, but there are many trials that preceded and followed those that occurred in the Massachusetts Bay Colony.

The Great Persecution

The contribution sheds light on a mass witch trial that began in 1661 at the court in Hrastovec. It is related to proceedings initiated a decade later and taking place simultaneously in at least five courts. Those convicted were forced to list the names of many witchcraft meeting participants, which were described with all sorts of demonic imagery. The trials were thus interconnected and kept dragging on because of the confrontations between the accused. Despite the many mass trials, the number of the indicted even exceeded those that were actually put to trial. The proceedings were caused by weather storms, and many people were only tried when a new round of trials followed a storm. The trials were affected by the people’s understanding of the causes of the disasters, conspiracy theories, and various actors such as the rural population affected by the disasters, neighbourly disputes, superstitions, belief in magic, cruel, bloodthirsty judges and their personal motives, and the Inner Austrian government in charge of the criminal justice apparatus.

„… sie seÿ nicht from.“ – Das Böse in den Hexenprozessen des Schäßburger Stuhls im 17. und 18. Jahrhundert

Abstract There has been no in-depth research into witches and witchcraft trials on Transylvanian Fundus regius for over 50 years. The most recent contributions on the subject either examined the language of the relatively abundant surviving witness testimonies or were content with putting the Transylvanian witchcraft trials in the European mainstream context of the modern era. This paper analyses the published documents of the witchcraft trials of the Sighișoara Seat from the point of view of “dealing” with evil. Starting from the mentality and the state of the theological debate of the time, it focuses on the historical context and the social environment in order to recognize attitudes and strategies of the actors in the process of dealing with evil within the local community.

"Internet Witch Hunt" is the Sharp Edge of the Internet Era

In the Internet era, personal freedom of speech has been fully reflected, but it has also brought a lot of negative effects."Internet witch hunting" refers to human flesh search, information collection, personal attacks on specific people on the Internet, and stirring people's emotions through the Internet. In recent years, with the development of the Internet, Internet rumors and online violence and other phenomena began to spread on the Internet. On online social media platforms, personal freedom of speech has been fully reflected, but it has also brought great hidden dangers to public security. With the development of technology, personal privacy has been paid more and more attention. How to protect personal privacy and prevent network violence has become a common problem in today's society. Starting from Python language, this paper will analyze the content of word frequency, word cloud map, theme modeling, emotion analysis results of mainstream media and social platforms for "online witch hunt" events, so as to provide a certain reference for us to better protect the personal privacy of ourselves and others.

Religion and persecution

AbstractThis paper investigates the relationship between local religiosity and episodes of persecutions in Europe between 1100 and 1850. We introduce a novel proxy for measuring local religion: the cult of saints in early Western Christianity. Our findings show that cities with an established cult of a saint are 11% points more likely to engage in Jewish persecutions and witch trials. However, cities with more progressive gender norms, measured by the presence of a female saint cult, are less likely to persecute witches compared to male-only saint cities. Our baseline relationship persists after controlling for a range of city-level economic, geographic and institutional characteristics and after accounting for other major confounders. Suggestive evidence points towards two mechanisms behind the saints-persecution relationship: (i) changes in norms induced by longer exposure to Christianity; and (ii) proximity of religious groups due to congruence of religious festivities.

Witch Hunt: The Cold War, Joe McCarthy, and the Red Scare by Andrea Balis (review)

Witch Hunt: The Cold War, Joe McCarthy, and the Red Scare by Andrea Balis (review)