Witch Hunting Research Paper

A few centuries ago in Europe, the fear of witchcraft led to witch hunts and executions. These occurred mostly in France, Germany, northern Italy, and Switzerland. “Tens of thousands of people in Europe and European colonies died,” and “millions of others suffered from torture, arrest, interrogation, hate, guilt, or fear,”. It is estimated that the early modern witch trials claimed the lives of nine million Europeans, 80% of whom were women which led early feminists such as Margaret Murray, Mary Daly and Barbara Ehrenreich, among others, to wonder: “Was the witch-hunt an intentional woman-hunt”. Back then, women were accused of being witches since Accusations of witchcraft required no evidence of guilt. The trials were “intended only to produce

In honor killings, most of the women are killed on the basis of an illicit relationship as specified by their partner or family. Sometimes the killings are carried out for ridiculously pathetic reasons such as failing to serve a meal on time can be seen as a stain on family honor and can lead to woman’s death. In modern time, where the world is revolving around technological advances and the independence of women and gender equality, honor killings have exceeded and are more rampant. While India is indeed a prominent exception to Islam 's near domination on contemporary honor killing cases in the world, Hindu honor killings in India are of different form and command from those of Islamic honor killings. Though no less gruesome, the honor killings in India are mostly confined to the northern states of India. Besides, as Phyllis Chesler and Nathan Bloom state these killings are “perpetuated by sociocultural factors largely specific to India.” As mentioned earlier, in India, honor killing cases are not just limited to women, but they are also extended to men. However, in Pakistan and other Islamic countries, majority of honor killing cases are usually related to female victims, there are hardly any cases of male victims. In India, some of the major motives behind these atrocities are caste-specific motives such as “immoral character” and non-caste-specific illicit relationships. In Pakistan and other Islamic countries, caste purity is not a concern, the motivation behind

The books thesis is based on why a person was accused of being a witch and the relative circumstances thereof. Marital status, sex, community standing, wealth, and relationships with others all play an important part of a person chances of being accused of being a witch.

During winter, there is not enough light or water for photosynthesis. The trees will rest, and live off the food they stored during the summer. They begin to shut down their food-making factories. The green chlorophyll disappears from the leaves.

The three main reasons for the persecutions of many innocent victims in Europe which last from about 1480-1700. Was, first, age, gender, and a persons class. Second, was the public opinion and peer pressure of people. And third, was very strong religious beliefs. The techniques of the witch hunts were the most helpless, or the ones that are blamed by somebody else ,in other words scapegoating . These techniques are the very same we used today in many political, economic, ideological conflicts. So we some what have witch hunts

Were the witch-hunts in pre-modern Europe misogynistic? Anne Llewellyn Barstow seems to think so in her article, “On Studying Witchcraft as Women’s History: A Historiography of the European Witch Persecutions”. On the contrary, Robin Briggs disagrees that witch-hunts were not solely based on hatred for women as stated in his article, “Women as Victims? Witches, Judges and the Community”. The witch craze that once rapidly swept through Europe may have been because of misconstrued circumstances. The evaluation of European witch-hunts serves as an opportunity to delve deeper into the issue of misogyny.

Reginald Scot explores the common perceptions towards witches in the late sixteenth century, which he claims they were commonly old, lame, full of wrinkles, poor (Levack 2004: ?), although not necessarily solitary (Larner 1984: 72). Scot claims that their appearance often caused alarm among many in the community and caused the neighbours to find truth in witches utterings. One could argue women were often ascribed with such stereotypes, for they were both physically and politically weakened, and were unable to distance themselves from accusations (levack 1984: 127). It is apparent the oppression of these women could represent an attempt to maintain hegemony in a patriarchal society in the late sixteenth century. Coincidentally, most women accused of sorcery often lived out of the constraints of male authority, where they would live alone, perhaps for the rest of her life.

The witchcraft phenomenon of the Renaissance period was shaped by a wide range of cultural factors; witchcraft was not necessarily subject to a single cohesive idea or concept, and it was often instead a conglomeration of many different societal concerns, concerns which spanned through all spheres of society. Textual evidence from this period provides insight into the way in which witches were conceived, and how witches were dealt with, while visual images present a companion visualisation of the tensions, which influenced created the witch, and the imagery, which came to be associated with witchcraft.

Witchcraft exists. Whether we choose to believe or not, its existence in worldwide cultures is undeniable. Its form takes many shapes that can be determined by the religion, economics, politics, and folk beliefs in each individual culture where it may take place. Its importance in our own, American, history should not go understated: Witches were a major dilemma for people who lived in 1692 Salem, Massachusetts, and as a result women (and men) were hanged due to undeniable belief in the power of Witchcraft. Today, belief in magic and witches has diminished with the increasingly secular nature of our culture, but we must accept there was a time when witches “existed”. While American culture has drifted away from ideas such as witchcraft, others have certainly not, with the primary example being Africa. Witchcraft in African culture accounts for many of the issues found within many of the continents communities. Correcting these issues, at least for a time, usually results in a community being “fixed” (examples are made in Adam Ashford’s account of witchery, Madumo, a Man Bewitched and the anthropological accounts being used for this essay). What is fascinating; however, are the parallels that can be made between witchcraft in different cultures. In a previous essay I touched on this topic by incorporating my definition of witchcraft as “a cultural means of being able to create particular moral boundaries by means of ‘magic’ thinking” (Brian Riddle, 2015). In this essay, I

Einstein once said, “The world is a dangerous place, not because of those who do evil, but because of those who do nothing” (Gurteen). The Salem witch trials began in the Spring of 1692 in Salem Village, Massachusetts. A group of young girls, who claimed to be possessed by the devil, began accusing a few women of witchcraft, which caused hysteria among the people in the Massachusetts Bay Colony. Approximately 150 people were convicted of practicing witchcraft, 19 were hanged at Gallows Hill, and others died in captivity (“Salem Witch Trials”). These tragic events lead to the convictions of many innocent people in Salem Village and later in Salem Town, Ipswich, Gloucester, and other towns (Brooks). The Salem witch trials are a

Tensions rose between young women and girls(Accusers/Afflicted) and older women who showed signs of deviance(Accused witches). In a single year, one hundred and fifteen local people were accused of witchcraft, and twenty were executed. The ordeal was a “role reversal of unique dimensions”(43). The “afflicted” girls were able to exert control over everyone else - as a means to outlet aggression. Young women were the weakest community members and they felt powerless. By accusing older women, some widows who held more power and challenged the male dominated pattern of land ownership, the younger women were able to exert life-and-death power over the

To effectively kick off a proper witch hunt, one first must find or create the appropriate atmosphere for such a process to begin. Before a population will be willing to attack people within its own community, it first

Prior to the fifteenth century, rural European women were highly revered and respected pillars of rural community life; not only considered mothers and wives, but seen as community leaders, physicians, and sources of strength and wisdom. Women had a special and imperative role in rural life, and even those that lived on the fringes of society were well respected as the village healers and wise women. These old women would possess the wisdom of the ages and pass it on to others. This respect for women quickly deteriorated, however, during the witch hunts. The belief spread that women were morally weaker than men and driven by carnal lust, therefore making them more susceptible to being tempted by the Devil, and thus practicing witchcraft. (Levack p. 126) As people took this belief to heart, it is apparent that society would be affected indefinitely by such intolerance.

Besides continuing a history of physical violence against women to enforce gender expectations, witchcraft accusations also present men with opportunities for economic advancement through property acquisition. Unlike the spontaneity of witch huntings in response to ailments and misfortune, witchcraft accusations against widows are carefully calculated attacks with the intent of stripping women of land claims granted to them. “Along with a general ideological, religious, and political attack on women, there was also a specific attack on women’s land rights and the strengthening of men’s domination over land” (Kelkar, Nathan, & Satija, 2013, p. 61). Although women do have limited land rights as unmarried daughters, wives, and widows in these

Through a historical standpoint, humanity can be seen as a cyclic development in which old inclinations are further manifested to suit new social orders. As a result, issues that caused mass hysteria in an earlier era are often repeated again and we, just as the people of the old eras, are unable to recognize the flaws in our logic until it is too late. The witch hunts of the 16th and 17th centuries are perfect example, in that looking back today they seem like a stain on the history of mankind, but at the time being not many people stopped to think about the horrific acts they were committing As time progressed, and people no longer felt the need to ruin entire villages in order to fulfill their own philological desires, witch hunts, like many other trends, also came to an end. As of now, this end in mass witch-hunts can often be symbolized by the story of Anna Göldi, who not only signifies the change in how people thought, but also signifies the occurrence of excessive accusations in times of fear and ignorance.