The act of conducting witch-hunts and trials because of societal panic and upheaval has existed since well before it peaked in Europe, beginning in the 15th century. Women were tortured, burned at the stake, or hung because of fear that they were practicing Satanism and witchery, including in the Americas with the Salem witch trials during 1692 and 1693.
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In the second part of the 17th century, Europe and America experienced an epidemic of fear of witchcraft. People widely believed that the devil appeared at midnight in a ceremony called a Black Mass or black sabbath, usually in the form of a black animal, often a goat, a dog, a wolf, a bear, a deer or a rooster, accompanied by their familiar spirits, black cats, serpents and other black creatures. This was the origin of the widespread superstition about black cats and other black animals. In medieval Flanders, in a ceremony called Kattenstoet, black cats were thrown from the belfry of the Cloth Hall of Ypres to ward off witchcraft.[26]
Presents a lesson plan that focuses on the Salem (Massachusetts) witchcraft trials. Explains that the first section of the lesson has students learn about the trials as described in the court records. The second section asks students to interpret various images of the trials. (CMK)
The Salem witchcraft trials of 1692 have been studied by many historians looking for the complex social, political, and psychological determinants behind the community-wide hysteria that led to a travesty of justice and the deaths of 20 innocent Puritans. Recently, ergot poisoning has been put forth by some as a previously unsuspected cause of the bizarre behaviors of the young adolescent girls who accused the townsfolk of witchcraft. In this essay the circumstances behind the ergot poisoning theory for this historical event are described. When the evidence is weighed carefully both pro and con, it seems unlikely that ergotism explains much of what went on in colonial Salem.
Focuses on the impact of the Salem (Massachusetts) witchcraft trials on U.S. society over the centuries, particularly in relation to the trials as a metaphor for persecution and witch-hunting. Explores different events in history, such as the anti-communism evident in the 1950's and abolitionism during the U.S. Civil War. (CMK)
Presents Web sites useful for teaching about the Salem (Massachusetts) witchcraft trials. Includes Web sites that offer primary source material, collections of Web sites, teaching material, and sites that are interactive, including features, such as QuickTime movies. (CMK)
Presents a lesson plan that focuses on witchcraft in the Atlantic world. Describes each of the four sections of the lesson that encompasses learning about terms and religious views on witchcraft to the history of witchcraft in New England, in the United States, and the Salem (Massachusetts) witchcraft trials. (CMK)
The borderland of the val de Lièpvre, with lands in Alsace and in the Duchy of Lorraine, and divided by religion and language, offers a rich collection of sources for the history of witchcraft persecution. The territory sharply reveals what was undoubtedly characteristic of witchcraft trials more widely. The crime of witchcraft was considered abominable before the Christian community and God, and its prosecution justified abandoning many of the safeguards and constraints in legal procedure, whether restrictions on the use of torture, the reliance on dubious testimony or even denial of advocacy to the witches. The action of the judges was nonetheless, as they understood it, the rendering of true justice, by punishing the culprits with a harshness that would expiate their crimes before the community and preserve them from damnation in the face of God's judgment.
Focuses on what happened during witchcraft trials when people accused of witchcraft either denied the accusations or confessed. Explains that women were brought to trial more often because women were seen as more susceptible to evil influences. Addresses the role of theology. (CMK)
Explains that teachers should educate their students about images of witchcraft using sources other than those from popular culture. Reviews literature published on the topic of witchcraft including books on the Salem (Massachusetts) witchcraft trials. Includes a bibliography of resources. (CMK)
Presents information related to the attempts on discovering the true identity of Tituba. Focuses on theories presented about her identity and her role in the Salem (Massachusetts) witchcraft trials. Discusses the images of Tituba portrayed in literature and U.S. history. (CMK)
"Getting tested is almost like going to the Salem witch trials": discordant discourses between Western public health messages and sociocultural expectations surrounding HIV testing among East African immigrant women.
This paper is a genealogical reflection on both the historiography of European witchcraft and the dynamics of witchcraft trials. I argue that traditional scholarly assumptions about the 'unsophisticated' nature of early modern European mentalities result in inadequate representations of accused witches and of the social contexts and processes of the trials. Genealogy, by contrast, problematizes fundamental notions such as reason, order, power and progress in ways that not only provide a different range of effective tools for the analysis of belief in witchcraft, but also underline its crucial significance for social theory. In the final section, an analysis of a typical trial is undertaken employing key genealogical insights into confession, torture, truth, governmentality, power, pleasure and pain.
The conjunction between medical practice, religion and magic becomes rather visible when one peers into old scripts and ancient literature. Before the foundation and diffusion of universities of the continent, the european convents and cloisters were the centers of medical knowl-edge and -practice for centuries. Alongside the scholarly development of medical science, driven from the roots of the eldest scholarly medicial practice, the practice of folk-medicin flourished and thrived all over Europe, not least the herbal-medicine which is the original form and foundation for modern pharmacy. This article deals with the conjunction of religion, magic and medical practice in ancient Icelandic sources such as the Old-Norse literature, medical-scripts from the 12th - 15th century Iceland, and not least the Icelandic magical-scripts (galdrakver) of the 17th century. The last mentioned documents were used as evidence in several witch-trials that led convicted witches to suffer executions at the stake once the wave of European witch-persecutions had rushed ashore in 17th century Iceland. These sources indicate a decline of medical knowledge and science in the 16th and 17th century Iceland, the medical practice being rather undeveloped at the time - in Iceland as in other parts of Europe - there-fore a rather unclear margin between "the learned and the laymen". While common people and folk-healers were convicted as witches to suffer at the stake for possession of magical scripts and healing-books, some scholars of the state of Danmark were practicing healing-methods that deserve to be compared to the activities of the former ones. That comparison raises an inevitable question of where to draw the line between the learned medical man and the magician of 17th century Iceland, that is between Magic and Science.
Werewolves and physicians experienced their closest contact in the context of early modern witch and werewolf trials. For medical critics of the trials, melancholic diseases served as reference points for medical explanations of both individual cases and werewolf beliefs in general. This paper attempts to construct a conceptual history of werewolf beliefs and their respective medical responses. After differentiating the relevant terms, pre-modern werewolf concepts and medical lycanthropy are introduced. The early modern controversy between medical and demonological explanations forms the main part of this study. The history of werewolves and their medical explanations is then traced through to present times. An important point of discussion is to what extent the physicians' engagements with werewolves can be characterized as rationalization.
Recent reports highlight gaps between guidelines-based treatment recommendations and evidence from clinical trials that supports those recommendations. Strengthened reporting requirements for studies registered with ClinicalTrials.gov enable a comprehensive evaluation of the national trials portfolio. To examine fundamental characteristics of interventional clinical trials registered in the ClinicalTrials.gov database. A data set comprising 96,346 clinical studies from ClinicalTrials.gov was downloaded on September 27, 2010, and entered into a relational database to analyze aggregate data. Interventional trials were identified and analyses were focused on 3 clinical specialties-cardiovascular, mental health, and oncology-that together encompass the largest number of disability-adjusted life-years lost in the United States. Characteristics of registered clinical trials as reported data elements in the trial registry; how those characteristics have changed over time; differences in characteristics as a function of clinical specialty; and factors associated with use of randomization, blinding, and data monitoring committees (DMCs). The number of registered interventional clinical trials increased from 28,881 (October 2004-September 2007) to 40,970 (October 2007-September 2010), and the number of missing data elements has generally declined. Most interventional trials registered between 2007 and 2010 were small, with 62% enrolling 100 or fewer participants. Many clinical trials were single-center (66%; 24,788/37,520) and funded by organizations other than industry or the National Institutes of Health (NIH) (47%; 17,592/37,520). Heterogeneity in the reported methods by clinical specialty; sponsor type; and the reported use of DMCs, randomization, and blinding was evident. For example, reported use of DMCs was less common in industry-sponsored vs NIH-sponsored trials (adjusted odds ratio [OR], 0.11; 95% CI, 0.09-0.14), earlier-phase vs phase 3 trials (adjusted OR, 0 2ff7e9595c
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