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The rise of witch hunting
The rise of witch hunting
The rise of witch hunting
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All in the name of ‘God’ witch hunting has been a justification for many years of the harshest capital punishment of innocent men; children and women. Witch hunts have occurred for more than 200 years and it has been an on going issue of abuse of human rights. Witch hunting dates back to the 14th Century in Europe, the starting point of these witch hunts, and Britain. Thus reaching its peak in America during the 16th Century. The famous of all witch hunting cases was ‘The Salem Witch Trials’. Witch hunting has been a major human rights abuse in The Democratic Republic of Congo. The process of witch hunting and exorcism began during late 2001 and has continued to this current day. Present issues such as this have risen again in early 2009. The witch hunting crisis in Congo has circulated issues of these so called ‘exorcisms’ as being an abuse of human rights as well as child abuse. In order to prevent any further acts of human rights abuse the Congolese Government has taken a considerate amount of legal and non-legal measures.
As the death toll rises to 40,000 due to witchcraft exorcisms, more than 14,000 have been abandoned by their parents. The Congolese Government has used non-legal measures as a means of protecting children’s rights. The non-legal measures were forcefully used by the Congolese Government through rounding up homeless children that were disowned and accused of witchcraft by both their parents and pastors. Abandoned children have been taken into custody by the Congolese authorities, as a use of legal measures, and put into orphanages as a means of protection. Many Congolese authorities have taken use of this opportunity to start addressing the abuse committed against children via the use of non-legal measures. Through the effective use of non-legal measures Congolese authorities have used such measures to re-educate the people of Congo. Using religion as a strong non-legal measure to educate the parents and religious leaders that such abuse on children is unwarranted.
In an alarming trend increasing number of children are being accused of witchcraft. This has prompted the government to launch a parliamentary commission of inquiry with a view to toughening the law. Such accusations are specifically prohibited by Congo’s new constitution, which distinctively prohibits accusing children of witchcraft. The Congolese Government has reviewed the constitution through parliament, as a legal measure to prevent child abuse.
There is not just one definition for a witch hunt. A witch hunt can be looking for and possibly punishing people who are accused of having unpopular opinions. It can also be when a group of people go after another group of people that either have opposing views or are outsiders. Just like in the isolation of HIV/AIDS patients in the 1980’s/1990’s, many people go along with the hysteria of a witch hunt out of fear about something that may or may not be true. These persecutions are often “justified” by those participating in the witch hunt. Whether they blame others to save themselves, or do it out of guilt and greed, they
Numerous individuals may be quick to accuse others of wrong doings that are not necessarily the truth. In this matter, it is evident in the Salem Witch Trails, which happened in 1692, where individuals accused their own neighbors of witchcraft because of unforeseen death or sickness. Moreover, it led to 200 innocent human-beings that were accused of worshiping the devil’s work, which led to 19 helpless individuals who were hanged because of these untruthful allegations. Furthermore, the Salem Witch Trails were a historical event that is due to lack of knowledge, selfishness, and inhumanity.
Throughout the late 17th century and into the early 18th century witchcraft prosecutions had been declining. This trend was the result of a multitude of social developments which altered the mentality of society. One of the predominant factors in this decline was the Scientific Revolution, the most important effect of these advances was making society question concepts of witchcraft. Along with this new mental outlook, we see that the Reformation had a similar effect on social opinion concerning witchcraft and magic. These two developments changed societies view on the occult and this led to a wider scepticism concerning witchcraft, this favoured those who had been accused and therefore caused a decline in prosecutions. Beyond the two trends mentioned however, it is important to consider judicial reforms and an improved socio-economic situation which reduced tensions within society. These two changes were certainly not as influential as the Scientific Revolution and the Reformation but heavily altered the circumstances in which accusations were normally made. With the altered social attitudes and mental outlook these changes in living situations all contributed to bring about the decline in witchcraft prosecutions.
The term witchcraft is defines as the practice of magic intended to influence nature. It is believed that only people associated with the devil can perform such acts. The Salem Witch Trials was much more than just America’s history, it’s also part of the history of women. The story of witchcraft is first and foremost the story of women. Especially in its western life, Karlsen (1989) noted that “witchcraft challenges us with ideas about women, with fears about women, with the place of women in society and with women themselves”. Witchcraft also confronts us too with violence against women. Even through some men were executed as witches during the witch hunts, the numbers were far less then women. Witches were generally thought to be women and most of those who were accused and executed for being witches were women. Why were women there so many women accused of witchcraft compared to men? Were woman accused of witchcraft because men thought it was a way to control these women? It all happened in 1692, in an era where women were expected to behave a certain way, and women were punished if they threatened what was considered the right way of life. The emphasis of this paper is the explanation of Salem proceedings in view of the role and the position of women in Colonial America.
In this paper, I will explore many aspects of the outbreaks of the witch accusations and witch trials which plagued England and the rest of Europe from approximately 1450 to 1750. Though numerous theories have been provided as to the reasons for these hunts and trials, there are three which are the most prevalent, and able to support themselves. These three theories are the topics of: gender, as a stepping stone towards the oppression of women; social class, as a relief of tension and stress formed by the socio-economic gaps between the wealthy and the poor; and finally religion, as a result of the encouragement to conform more steadily towards one religion. I chose to argue towards the third theory I have stated, that of the religious changes facing England at the time. Throughout the three hundred years that the perceived problems of witchcraft haunted this nation, the religious momentum swayed back and forth many times. My decision to support the religious theories attached to witchcraft may not be as traditional as most student’s. It was a decision based more upon the motives and not so hidden agendas that the theorists who were (obviously) not present at the times of the trials. Historical fact has been in debate for as long as history has been recorded, because everything written or spoken is rhetoric, and this impossible to escape from. Therefore, in order to defend my decision to choose religion, I will be adopting a new historicist point of view for the first few paragraphs of this paper.
The epoch of Medieval European history concerning the vast and complicated witch hunts spanning from 1450 to 1750 is demonstrative of the socioeconomic, religious, and cultural changes that were occurring within a population that was unprepared for the reconstruction of society. Though numerous conclusions concerning the witch trials, why they occurred, and who was prosecuted have been founded within agreement there remains interpretations that expand on the central beliefs. Through examining multiple arguments a greater understanding of this period can be observed as there remains a staggering amount of catalysts and consequences that emerged. In the pursuit of a greater understanding three different interpretations will be presented. These interpretations which involve Brian Levack’s “The Witch-Hunt in Early Modern Europe,” Eric Boss’s “Syphilis, Misogyny, and Witchcraft in 16th-Century Europe,” and Nachman Ben-Yehuda’s “The European Witch Craze of the 14th to 17th centuries: A Sociologist’s Perspective,” share various opinions while developing their own theories. The comparison of these observations will focus upon why the witch trials occurred when they did, why did they stop when they did, why did the witch trials occur when they did, and who was persecuted and who was responsible for the identification and punishing of witches.
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.
Awareness of child sexual trafficking can be viewed as a balanced scale, with one side representing the country’s population that is fully informed of the issue, while the other side is either unaware or unattached to the issue. The public needs to have more involvement with this affair based on multiple concerns; first, the act of child sex trafficking itself is a serious crime that violates human rights (Fong & Cardoso, 2010). Second, various negative health repercussion including transmittable sexual diseases, physical damages, mental disturbance, post traumatic stress disorders, and other illnesses plague many victims (Fong & Cardoso, 2010). Third, sexual trafficking is responsible for generating poverty as a result of obstructing economic, and social development (Reid, 2012). Child sex trafficking proves to be a global dilemma affecting numerous countries
Is the accuser always holy now? Were they born this morning as clean as God's fingers? I'll tell you what's walking Salem-vengeance is walking Salem. We are what we always were in Salem, but now the little crazy children are jangling the keys of the kingdom, and common vengeance writes the law! (p73, The Crucible)
Were the Witch-Hunts in Pre-modern Europe Misogynistic? The “YES” article by, Anne Llewellyn Barstow, “On Studying Witchcraft as Woman’s History” and the “NO” article by, Robin Briggs, “Women as Victims? Witches, Judges and the Community,” will be compared, and summarized.
Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing Inc., 1997.
For many centuries to the present day, Christians have lived in fear of witches. They were known as to be the devils child who only practiced black magic and thought of as the Christians “persecution”. Witches have been known to mankind since the 1200’s. Throughout the 1400’s, the examination of witches was more focus and moved from the Jews. In the church’s law, it was stated that the belief of existence and practices of witchcraft was “heresy”. Because of what the Christians believed, churches would then torture and hunt down anyone who they thought were witches and killed the many women and only a few of the men. They even made them make the confession of flying through the midnight sky, being in love with the devil himself, practicing black magic and even turning into animals.
Witchcraft persecution peaked in intensity between 1560 and 1630 however the large scale witch hysteria began in the 14th century, at the end of the Middle Ages and were most intense during the Renaissance and continued until the 18th century, an era often referred to as the Enlightenment or Age of Reason. Representation of witches, nay, representation in general is a political issue. Without the power ot define the female voice and participate in decisions that affect women -similar to other marginalised groups in society- will be subject to the definitions and decisions of those in power. In this context, the power base lay with men. It can be said that the oppression of women may not have been deliberate, it is merely a common sense approach to the natural order of things: women have babies, women are weak, women are dispensable. However the natural order of things, the social constructs reflect the enduring success of patriarchal ideology. As such, ideology is a powerful source of inequality as well as a rationalisation of it. This essay will examine the nature of witchcraft and why it was threatening to Christianity.
Social Anthropology seeks to gauge an understanding of cultures and practices whether they are foreign or native. This is achieved through the studying of language, education, customs, marriage, kinship, hierarchy and of course belief and value systems. Rationality is a key concept in this process as it affects the anthropologist’s interpretation of the studied group’s way of life: what s/he deems as rational or plausible practice. Witchcraft and magic pose problems for many anthropologists, as its supernatural nature is perhaps conflicting to the common Western notions of rationality, mainly deemed superior. In this essay I will be exploring the relationship between rationality and witchcraft and magic, and will further explore rationality as a factor of knowledge.
In most African societies, a witch is seen as the enemy of life and society. Laurenti Magesa affirmed “African Religion has a pragmatic approach to life: Everything that promotes the well-being of the community is good, and everything that destroys the community is evil.” Magesa suggests not to use the abstract Christian concept of sin but to speak of ‘wrong-doing’ or ‘destruction of life’. Evil is always attached to a wrong doer.... ...