In this lecture, I want to analyze witch-hunts in terms of the concept “revitalization movement”. This concept, theorized by Wallace in 1956, describes three ways societies to deal with cultural change: by slowly changing; by deliberately attempting to create a new culture (revitalization); or, by stamping out perceived agents of change (reorientation). As we shall see, Schoeneman argues that witch-hunts attempt to stamp out agents of change. Nevertheless, I argue that some witch-hunts are better analyzed as revitalization. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Witch-Hunts and Persecution

Witch-Hunts and Revitalization

In this lecture, I want to analyze more deeply relationships between those involved in both witchcraft and accusation. I suggest that harm can result from either the perceived black magic or from accusations and attack against ‘witches’ and ‘sorcerers’. In analyzing this we can see that both forms of harm can be analyzed as in-group or out-group as well as upwards, sideways, or downwards. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Accusations: Directions of Witchcraft Accusations

In the previous lecture, we looked at the “how” of identification. Now we will look at who is involved. I proposed that identification, in many cases, works through accusation that is gossiped. In this lecture, I want to look at the ‘who’ of identification. So the question now is “who is identified as a witch or a sorcerer?” I look at three explanations. First, the witch or sorcerer is a type of person, be it unsociable, marginalize etc. Second, the witch or sorcerer is identified through a relationship with the accuser. In particular, the relationship may be strained—between people who should get along but do not, for example. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Accusations: Who Gets Accused?

In the previous three lectures, we have, for the purpose of analysis, distinguished the witch of our imagination. When someone is accused of being a witch, some of the qualities of the witch image are attributed. So how does the imagined quality (the image of the witch) become attached to a real person? In this lecture, we look at how someone is identified as a witch. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Accusations: Gossip

In previous lectures, we have looked at how we can we analyze the image of the witch. Mair says the witch image represents the opposite of good. Needham says it is a synthesis of primary factors. As we will see in this lecture, Stephen, an anthropologist who has researched the Mekeo and the Balinese, says that the image of the witch is a fantasy the child has about the mother. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Cannibal Mothers

One idea to explain the similarity of witch imagery between cultures is that the witch represents the opposite of good. As I show in this lecture, another idea is that the witch image is created through joining together some of the most basic elements of experience. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Primordial Characters

In the previous four lectures, we considered witch-hunting in various contexts. Now we need to analyze what is going on in these cases. The basic idea is that “society creates the image of the witch, and pins this image down onto particular individuals” (Mayer 1982, p. 61). So what is this image and how can understand it? The image is the nightmare witch who “epitomizes all kinds of evils”. We consider this in relation to the Balinese nightmare witch—Rangda. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Nightmare Witches

Indonesian Witch-Hunts

This lecture focuses particularly on witch-hunting in Africa. As we shall see, such witch-hunting has, on certain occasions taken the form of a cult based around a reincarnated saviour. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

African Witch-Finding Movements

The lecture focuses on the Salem Witch Trials and McCarthyism. In doing this, I hope to provide a clearer sense of what we might call “persecution” and “witch-hunt”. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Salem and McCarthyism

In this lecture, we consider several famous cases from Europe’s Great Witch-hunt. We cover aspects of the late Medieval and Early modern period that form the backdrop to the events. We also consider various theories which purport to explain the Great Witch-hunt, including Cohn’s idea about the merging of witch and heretic. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

The Great Witch-Hunt

Secularization theory holds that with increasing modernization of the world, magic and religion would decline. Most scholars now argue religion and magic have grown in the past half-century. To explain this, scholars have developed ideas of the “religious resurgence” and “modernity of witchcraft” Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

The Modernity of Witchcraft

Now we have an idea of what we are talking about with “magic”, we need to understand how anthropologists account for its existence. In this lecture, I want to explain what anthropology can tell us about magic and particularly sorcery and witchcraft. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Anthropological Explanations of Magic

If we are going to study the persecution of alleged witches and sorcerers, we first need to understand what we mean by “witchcraft” and “sorcery”. In this unit, we will use specific definitions for these concepts. But there are limitations to these definitions. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Magic, Witchcraft, and Sorcery

In this unit, we use the anthropological perspective to analyze witch-hunts and persecution. What is unique about anthropologists is that they use data obtained from participant-observation fieldwork and analyze this data using principles of relativism, comparison and holism. Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

Anthropological Approach and Methodology

In this course, we will use the anthropological approach and methodology to understand witch-hunts and persecution. We start by looking at magic, witchcraft and sorcery and explaining the persistence of related beliefs and practices. As we will see the basic idea of witch persecution is that we have an image of a witch (or sorcerer) and then we pin it on someone. We analyze this image in greater detail. Pinning this image on someone is a process of accusation; we analyze among whom, why and how accusations occur. Finally, we look at some “witch-hunts”—including the Great Witch-hunt, the Salem Trials, and McCarthyism—in greater detail.

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Witch-Hunts and Persecution

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