Fundação de Apoio a Pesquisa e à Inovação Tecnológica do Estado de Sergipe - FAPITEC/SE / The main objective of this research is to analyze the magical practices performed by Maria GonçalvesCajada, known as "Arde-lhe o rabo", in Bahia, in the 16th century. For this proposal, we analyze some cases, confessions and denunciations of the first visitation of the Holy Office in Bahia (1591-1593). These inquisitorial documents are in the custody of the National Archives of Torre do Tombo (ANTT – Arquivo Nacional da Torre do Tombo, in Portuguese), in Lisbon, Portugal, but have been digitized and are available on the institution's website. From a case study, we analyzed the magical practices, reasons for demands, the elements that make these practices and the female religious universe. Starting mainly from studies that revolve around the Micro History and Evidential Paradigm as the Italian historian Carlo Ginzburg suggested, the methodology adopted is not for a globalizing idea, nor build definitive conclusions and much less homogeneous, but possibilities that the evidence, clues and traces indicated in such way. / O objetivo central desta pesquisa consiste em analisar as práticas mágicas realizadas pela Maria Gonçalves Cajada, conhecida como “Arde-lhe o rabo” na Bahia quinhentista. Para tal proposta, buscamos compreender alguns processos, confissões e denunciações da primeira visitação do Santo Ofício à Bahia (1591-1593). Estes documentos inquisitoriais estão sob a guarda do Arquivo Nacional da Torre do Tombo (ANTT), em Lisboa (Portugal), mas foram digitalizados e estão disponíveis no site da Instituição. A partir de um estudo de caso, analisamos as práticas mágicas, razões das demandas dessas práticas, os elementos que ascompõem e o universo religioso feminino. Partindo, principalmente, dos estudos que giram em torno da Micro História e do Paradigma Indiciário como o historiador italiano Carlo Ginzburg sugeriu a metodologia adotada não está para uma ideia globalizante e nem construirá conclusões definitivas e muito menos homogêneas, mas sim abrirá possibilidades a partir dos indícios, pistas e rastros que nos indicaram como caminho.

A partir da controvérsia entre John Webster (1610-1682) e Joseph Glanvill (1636-1680) em torno da bruxaria como um pacto diabólico propõe-se compreender em alguma medida o sentido que a demonologia poderia adquirir na Inglaterra da Restauração e relacionar a polêmica de ambos com o declínio da perseguição às bruxas. A demonologia é entendida como uma literatura controversa dotada de dimensão cognitiva e social e dedicada ao preternatural, ou seja, a eventos que estariam nas fronteiras entre o natural e o sobrenatural. As obras de demonologia se apropriaram de modo eclético de argumentos, teorias e de episódios oriundos das mais diversas fontes e os organizaram em torno de alguns tópicos fundamentais. A demonologia esteve relacionada com diferentes lugares, épocas e saberes, em especial a filosofia natural e a teologia. Tendo isso em vista, os tratados de demonologia de Webster e Glanvill, The displaying of supposed witchcraft (1677) e Saducismus triumphatus (1688), foram estudados em paralelo, colocados em confronto, relacionados com outros escritos deles, associados às discussões demonológicas e ao contexto intelectual e histórico. A polêmica entre Webster e Glanvill mostrou que a demonologia se apresentava como uma maneira de advogar compromissos de natureza filosófica e religiosa que estavam relacionados com o surgimento da ciência moderna e com a diversidade religiosa existente na Inglaterra. Mas, apesar dessa flexibilidade, a demonologia entrou em declínio à medida que avançou o ceticismo das autoridades com relação ao crime da bruxaria e a experiência se tornou experimentação. O fim dos julgamentos de bruxas impossibilitou que a demonologia se adequasse a requisitos mais rigorosos, e impossíveis, de evidência. / From the controversy between John Webster (1610-1682) e Joseph Glanvill (1636-1680) about witchcraft as diabolical pact it is proposed to comprehend in some sort the meaning that demonology could acquire in Restoration England and to relate the polemics of both to the decline of the witches\' persecution. Demonology is understood as a controversial literature endowed of cognitive and social dimensions and dedicated to the preternatural, that is, to events that would be in the border between natural and supernatural. The works of demonology would appropriate in a eclectic way the arguments, theories and episodes from different sources and would organize them into some essential topics. Demonology was related to different places, times and fields of knowledge, specially to natural philosophy and theology. Keeping that in mind, Webster\'s and Glanvill demonology treatises, The displaying of supposed witchcraft (1677) and Saducismus triumphatus (1688), were studied in parallel, put in conflict, related to other works of the authors, associated with the demonological controversies and with the intellectual and historical context. The controversy between Webster and Glanvill showed that demonology presented itself as a manner of defending philosophical and religious compromises that were related to the rise of modern science and religious diversity in England. However, despite this flexibility, demonology declined as skepticism of the authorities about the crime of witchcraft advanced and the experience was turn into experimentation. The end of the witch trials made impossible for demonology to adapt to more strict, and unreachable, requirements of evidence.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-09-12T19:05:00Z No. of bitstreams: 1 eduardoaugustovieiraferraz.pdf: 1074526 bytes, checksum: da431c9a5363c8e7fec1820ddeacb3b0 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-10-01T19:34:45Z (GMT) No. of bitstreams: 1 eduardoaugustovieiraferraz.pdf: 1074526 bytes, checksum: da431c9a5363c8e7fec1820ddeacb3b0 (MD5) / Made available in DSpace on 2018-10-01T19:34:45Z (GMT). No. of bitstreams: 1 eduardoaugustovieiraferraz.pdf: 1074526 bytes, checksum: da431c9a5363c8e7fec1820ddeacb3b0 (MD5) Previous issue date: 2018-07-09 / O presente trabalho propõe-se a estudar as acusações de feitiçaria registradas na região norte de Moçambique (distrito do Niassa), durante o período colonial. Pretendemos entender a relação entre essas acusações e os conflitos sociais, principalmente com as disputas pelo poder dentro da estrutura de parentesco local. O estudo nos possibilitará realizar uma história social dos Ajáuas. Através dos relatos transcritos em depoimentos podemos tentar compreender as lógicas simbólicas de sua linguagem, seu “entendimento de mundo” e também como o discurso de feitiçaria se enquadra nela. Veremos que a feitiçaria dialoga com o discurso de poder. Ela reproduz a hierarquia e as relações de dominação presentes na sociedade e na estrutura de parentesco. As frequentes acusações podem-nos revelar questões muito mais amplas. Estratégias políticas e rivalidades são, na maioria das fontes, as principais motivações das acusações de feitiçaria. Sob este ponto de vista, o discurso de feitiçaria aparece como um instrumento, uma ferramenta através da qual os indivíduos buscam legitimidade para justificar suas ações e crimes cometidos. Podemos verificar que o discurso da feitiçaria atua como um meio pelo qual rivalidades enraizadas em sentimentos de vingança, disputas pelo poder ou aquisição de bens econômicos emergem. / This work aims at studying the witchcraft accusations registered in northern Mozambique (Niassa province) during the colonial period. We intend to understand the correlation between such accusations and the social conflicts, especially the ones related to disputes over power inside the local relationship matrix. This study will make it possible to structure the social history of the Ajáua people. Based on the transcribed reports, we may comprehend the symbolic logic of their language, their “view of the world” and also how the witchcraft discourse is framed in that view. We will see that the witchcraft is related to the discourse of power. It reproduces the hierarchy and the dominance relations present in their society and relationship matrix. The frequent accusations may reveal much broader issues. According to most sources, political strategies and rivalries are the main motivations for witchcraft accusations. From this point of view, the witchcraft discourse is seen as an instrument, a tool whereby individuals seek legitimacy to justify their actions and the crimes they commit. We are able to verify that the witchcraft discourse is the means by which the rivalries emerge, motivated by revenge feelings, disputes over power or the acquisition of economic goods.

This study aims to explore how social workers and community groups in southern Nigeria understand and interpret women's roles in witchcraft related violence and the implications those views have on the handling of such violence. This topic is of relevance for social work since knowledge about this problem can increase the awareness of violence and its implications when meeting clients that are exposed to it.     The study was conducted with an ethnographical approach using a combination of participant observations, semi structured and un-structured forms of interviews’ and seven focus group discussions. Four of the focus groups consisted of social workers who work with empowerment and advocacy for women and girls in Edo-state. The other three were made up of locals in a suburb of Benin City. In this study, I used Clifford Geertz (1973) interpretive anthropology as a comprehensive theory in analysing the results and the theoretical concepts from Mann Huyng Hurs (2006) theory on stages of Empowerment; an existing social disturbance, Conscientizing, Mobilizing, Maximizing and creating a new order. The results of this study show that understandings and interpretations of women’s role in witchcraft-related violence by the participating social workers and community members influences their views on what is to be considered violence and who are to be considered victims. Their views also influence their containment strategies and approaches on how to handle this violence.

Around Africa there seems to be an increasing disillusion with 'development', seen under the rubric of teleological 'progress', which is touted by post-colonial governments as being the cure for Africa's ailments and woes. Numerous authors have pointed out that this local disillusion, and the attempt to manage the inequities that arise through development and modernity, can be seen to be understood and acted upon by local peoples through the idiom of witchcraft beliefs and fears (see Geschiere & Fisiy 2001; Geschiere 1997; Nyamnjoh 2001; Comaroff & Comaroff 1993; Ashforth 2005) and spirit possession nanatives (see Luig 1999; Gezon 1999), or more simply, occult beliefs and praxis (Moore & Sanders 2001). The majority of the Mayeyi of Namibia's Eastern Caprivi perceive that development is the only way their regiOn and people can survive and succeed in a modernising world. At ~he same time there is also a seeming reluctance to move towards perceiving witchcraft as a means of accumulation (contra Geschiere 1997). This notion of the 'witchcraft of wealth' is emerging, but for the most part witches are seen as the enemies of development, while spirit possession narratives speak to the desire for development and of the identity of the group vis-a-vis the rest of the world. The thesis presented argues that, although modernity orientated analyses enable occult belief to be used as a lens through which to 1..mderstand 'modernity's malcontents' (Comaroff & Comaroff 1993), they can only go so far in explaining the intricacies of witchcraft and spirit possession beliefs themselves. The dissertation argues that one should return to the analysis of the cosmological underpinnings of witchcraft belief and spirit possession, taken together as complementary phenomena, in seeking to understand the domain of the occult. By doing so the thesis argues that a more comprehensive anthropological understanding is obtained of occult belief and practice, the ways in which the domain of the occult is constituted and the ways in which it is a reflection or commentary on a changing world.

This dissertation can be summarized as follows: ethnocentrism occurs because there is a lack of insight to the fact that religion is socially taught. Ethnocentrism should not be enforced on our understanding of other cultures. A comparative study was done between African witchcraft and the Greek evil eye to see if these two cultures still believe in what Westerners term superstitions, due to similar reasons. The study illustrated that these cultures still believe in these so-called superstitions because similar reasons. The study also showed that both these cultures experienced ethnocentrism from Western scholars’ who believe that the practice of witchcraft and the evil are primitive superstitions instead of a different reality to the their own. Greeks and Africans are socially taught to believe in the evil eye and witchcraft respectively. For the Greek people Satan is a real being, with supernatural powers, which can influence the ability of some people to cause malicious harm to other people by looking at them with an evil eye. Such maliciousness is despised and Greek people neither want to have the evil eye put on them or their families, nor do they want to be accused of putting the evil eye on others. The evil eye controls the social interaction of people’s behaviour, making people suspicious of one another. For African people witchcraft and the demonic are a reality that threatens their daily lives. African people live in constant fear of being bewitched. If an African person identifies the person who has bewitched them or their family they may take violent revenge on the accused witch, sometimes leading to the witches’ death. Witchcraft controls the social interaction of peoples’ behaviour, making people suspicious of one another. What some Western scholars fail to realize is that Westerners are socially taught to believe that the evil eye and witchcraft are superstitions. Westerners are socially taught to believe in Satan as a symbol of evil, rather than as an actual being. In the West it is considered primitive to believe in so-called superstitions of any kind as it is believed that what causes these so-called superstitions is a lack of modern (education) medicine. Westerners prefer to solve what some would call the supernatural by looking to science for logical explanations for such occurrences. / Dissertation (MA(Theology))--University of Pretoria, 2008. / Practical Theology / Unrestricted

Les citadins camerounais expriment un sentiment de traverser une époque de « crise morale » en ce qui concerne la réussite sociale. Un ensemble de représentations et d’imaginaires associent la réussite à la dénonciation d’une dépravation des mœurs. La critique de ses formes « dévoyées » porte tout autant, et simultanément, sur une dénonciation de la corruption, du népotisme, de l’arnaque et du simulacre, de l’homosexualité et de formes de sexualité jugées scandaleuses, que des « sectes » et des « cercles » occultes, du « mysticisme », des « crimes rituels » et de toute une palette de pratiques rattachées aux imaginaires de la sorcellerie et de l’occulte. Cette thèse explore les enjeux liés à ce constat. L’observation des pratiques et du sens émique de différents groupes sociaux urbains montre qu’il existe plusieurs faisceaux de normes, de valeurs et d’affects pour penser, juger et légitimer la réussite sociale. Un principe d’opposition ressort entre, d’un coté, une économie morale de la facilité fondée sur la rapidité et la déconnexion du travail productif, et de l’autre coté, une économie morale du mérite articulée à la reconnaissance de la valeur du travail, du talent ou de la compétence. Cette opposition structure nombre d’enjeux moraux qui remettent en situation les discours de dénonciation des acteurs. Par leur travail critique, ceux-ci construisent sur différentes scènes, des « fléaux », des problèmes sociaux et des « causes » politiques relatives aux manières de s’enrichir et de réussir, dont l’expression la plus spectaculaire est peut-être la survenance au cours des dernières années de grandes « affaires » qui agitent l’espace public et politique camerounais. / Urban Cameroonians express a sense of passing through a time of “moral crisis” concerning the paths and foundations of social success. A sets of representations and imaginaries link intimately the question of success to the denunciation of moral depravity. Critique of “misguided” forms of success implies a denunciation of corruption, nepotism, scams, homosexuality and other forms of sexuality deemed to be scandalous. Criticism is also extended to “cults” and “occult circles”, “mysticism”, and “ritual crime”, as well as other practices connected to the imaginary of witchcraft and the occult.This thesis explores issues related to these critiques. By observing the practices of different urban social groups, an emic sense of the specific conceptions, figures, and paths of success in Yaoundé show that there are several constellations of norms, values, and feelings that impact how social success is judged, perceived, and legitimated. An opposition principle emerges between, on one side, a moral economy of a facility based on the speed and disconnection of productive work, and on the other side, a moral economy of merit that is articulated around the recognition of the value of hard work, talent and competence.A number of moral stakes are structured around this opposition and are seen in the denunciation discourse of social actors. Through their critique, these actors construct, in different contexts, the “scourges”, social problems, and political “causes” related to ways of becoming rich and succeeding. This is becoming increasingly visible and spectacular in recent years with major “affaires” agitating the public and political space of Cameroon.

Attempts to establish cross-culturally valid definitions of witchcraft, sorcery and destructive magic are misleading, since these phenomena do not constitute true classes, but bear only a family resemblance to each other. Moreover, the attempt to establish such definitions violates the integrity of native categories of thought, and thus obscures the understanding of the way in which thought is manifested in actions taken in specific behavioural contexts. The understanding of native categories of thought, and of the way in which these are translated into overt behaviour in specific contexts of action, is conditioned by our prior experience as the members of a particular culture and social system. Our culturally acquired notions of the nature of human society, and of reality more generally, enter into our perception of the characteristics of primitive societies. Particularly difficult for us, coming from a culture in which our notions of rationality are deeply influenced by the subject matter and methods of the natural sciences, is the understanding of behaviour associated with ideas of magic and witchcraft. A review of the history of anthropological theory indicates a wide variety in approaches towards the understanding of these phenomena. Thus magic and witchcraft have been variously interpreted as historical survivals from an earlier phase of human social evolution, as manifestations of a particular mentality peculiar to primitives, as an affective response to situations of anxiety, as a mechanism providing for the release of tensions consequent upon life in society, and as a cosmology in terms of which natural and social relationships are ordered. The scope of such interpretations has ranged from generalizations made on the basis of a wide range of phenomena, and aiming at cross-cultural validity, to interpretations of a restricted set of data from only one culture. It is with interpretations of the latter type that witchcraft and sorcery become subjects of study in their own right, instead of being subsumed under some theory purporting to hold true for the entire domain of magic and religion, or even primitive mentality as such. Tylor, Frazer and Ĺévy-Bruhl may all be regarded as having offered theories of general applicability, in contrast to Kluckhohn and Evans-Pritchard. (Malinowski stands as an intermediate figure in this respect). But while, from this point of view, Kluckhohn and Evans-Pritchard may be grouped together, their work may nevertheless be contrasted in other respects. Thus, Evans-Pritchard emphasizes the logical coherence and rationality of Zande witchcraft, of which he tries to present the sense, and which he analyses within the framework of a sociologistic and structuralist approach. Kluckhohn, on the other hand, presents Navaho witchcraft as essentially irrational, and as standing in need of an explanation which he provides in terms of a psychologistic and functionalist theory. Implicit in these anthropological approaches are definite assumptions about the nature of Western science, on the basis of which a number of oppositions have been posed between scientific thought and beliefs of a magico-religious order. An examination of the nature of scientific activity suggests that most of these assumptions are mistaken. By focusing upon the content of scientific thought, and the imagined psychology of the individual scientist, anthropologists have overlooked the structural similarities between scientific beliefs and activities, and the beliefs and activities characteristic of magic and witchcraft. As a result, they have failed to understand the most important determining characteristic of each - the social context in which such thought operates. / Arts, Faculty of / Anthropology, Department of / Graduate

Made available in DSpace on 2017-06-01T18:12:33Z (GMT). No. of bitstreams: 1 dissertacao_karina_oliveira.pdf: 2879005 bytes, checksum: c87791d631f098cf765b8e63fbc834a5 (MD5) Previous issue date: 2012-03-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Wicca religion began in the 1950s of the twentieth century in England and has since spread to several other countries, in which Brazil is included, where the movement wiccan is consolidated - although it is little known and even less studied. The knowledge of their social dynamics opens interesting perspectives for the understanding of new religious movements in Brazil. This paper seeks, then, to identify among the practitioners of Wicca, the Metropolitan Region of Recife, both solitary and group members, the means by which, and the motivations that led them to enter and remain in the religion. To this was done a study of the historical development of Wicca in England and the United States, a Wicca documentary research in Brazil, and an oral history and phenomenological description of the Wiccan movement in Greater Recife. Forty questionnaires were applied and made four interviews. The interpretation of data obtained in the literature, documents, interviews and questionnaires relied on the concept of "rational choice", developed in the sociology of religion, Stark and Bainbridge / A religião Wicca teve início na década de 50 do século XX na Inglaterra e, desde então, adentrou em diversos outros países, sendo um deles o Brasil, onde o movimento wiccano se encontra consolidado embora seja pouco conhecido e menos ainda estudado. O conhecimento da sua dinâmica social descortina perspectivas interessantes para a compreensão dos novos movimentos religiosos brasileiros. Este trabalho busca, então, identificar entre os praticantes da Wicca, da Região Metropolitana do Recife, tanto solitários, quanto membros de grupos, os meios pelos quais, e as motivações que, levaram ao ingresso e permanência deles na religião. Para isso foi feito um estudo do desenvolvimento histórico da Wicca na Inglaterra e Estados Unidos, uma pesquisa documental da Wicca no Brasil, e uma história oral e descrição fenomenológica do movimento wiccano no Grande Recife. Foram aplicados quarenta questionários e feitas quatro entrevistas. A interpretação dos dados obtidos na bibliografia, documentos, entrevistas e questionários apoiou-se no conceito de escolha racional , desenvolvido na sociologia da religião de Stark e Bainbridge

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2017-10-13T18:36:26Z No. of bitstreams: 1 dissertacao_karina_oliveira.pdf: 2879005 bytes, checksum: c87791d631f098cf765b8e63fbc834a5 (MD5) / Made available in DSpace on 2017-10-13T18:36:26Z (GMT). No. of bitstreams: 1 dissertacao_karina_oliveira.pdf: 2879005 bytes, checksum: c87791d631f098cf765b8e63fbc834a5 (MD5) Previous issue date: 2012-09-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES# / #2075167498588264571# / #600 / The Wicca religion began in the 1950s of the twentieth century in England and has since spread to several other countries, in which Brazil is included, where the movement wiccan is consolidated - although it is little known and even less studied. The knowledge of their social dynamics opens interesting perspectives for the understanding of new religious movements in Brazil. This paper seeks, then, to identify among the practitioners of Wicca, the Metropolitan Region of Recife, both solitary and group members, the means by which, and the motivations that led them to enter and remain in the religion. To this was done a study of the historical development of Wicca in England and the United States, a Wicca documentary research in Brazil, and an oral history and phenomenological description of the Wiccan movement in Greater Recife. Forty questionnaires were applied and made four interviews. The interpretation of data obtained in the literature, documents, interviews and questionnaires relied on the concept of "rational choice", developed in the sociology of religion, Stark and Bainbridge. / A religião Wicca teve início na década de 50 do século XX na Inglaterra e, desde então, adentrou em diversos outros países, sendo um deles o Brasil, onde o movimento wiccano se encontra consolidado – embora seja pouco conhecido e menos ainda estudado. O conhecimento da sua dinâmica social descortina perspectivas interessantes para a compreensão dos novos movimentos religiosos brasileiros. Este trabalho busca, então, identificar entre os praticantes da Wicca, da Região Metropolitana do Recife, tanto solitários, quanto membros de grupos, os meios pelos quais, e as motivações que, levaram ao ingresso e permanência deles na religião. Para isso foi feito um estudo do desenvolvimento histórico da Wicca na Inglaterra e Estados Unidos, uma pesquisa documental da Wicca no Brasil, e uma história oral e descrição fenomenológica do movimento wiccano no Grande Recife. Foram aplicados quarenta questionários e feitas quatro entrevistas. A interpretação dos dados obtidos na bibliografia, documentos, entrevistas e questionários apoiou-se no conceito de “escolha racional”, desenvolvido na sociologia da religião de Stark e Bainbridge.