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Shakespeare’s Game of Trick or Treat : The Function of the Witches as Deliverers of Prophecy in Shakespeare’s MacbethEkman, Annika January 2024 (has links)
It is a generally accepted scholarly truth that Shakespeare’s Macbeth was written with the intent of pleasing the newly crowned James I, a few years after his ascension to the English throne in 1603. The main arguments for this claim are, first, Shakespeare’s inclusion of witches—a well-known interest of James’s—and second, the portrayal of Banquo, the fictional ancestor of the House of Stuart. Some recent scholarship has, however, questioned this view, arguing, among other things, that James did not wish to be associated with his Scottish heritage and that witchcraft is not as prominent in Shakespeare’s play as it might have been if pleasing James was his objective. In this paper, I look specifically at the part of the theory of “the royal play” which pertains to the question of the witches and, against the background of this recent research, argue that Shakespeare’s reasons for including witches in his play have less to do with James and more to do with his own interest in human psychology. By analysing the ways in which Shakespeare adapts his sources—the chronicles of Raphael Holinshed and Hector Boece—I argue, first, that Shakespeare is less interested in catering specifically to James’s demonological theories than to make the three women into witches as such. Secondly, I compare the function of prophecy in Macbeth to Greek tragedy and the historical writing of Holinshed and Boece against the sociological theory of George Park and argue that Shakespeare’s purpose in letting witches function as the deliverers of prophecy is to create an element of uncertainty and thus a vantage point from which to explore the psychological complexities of human decision-making and the perils of trusting appearances.
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Witch-hunt : Macbeth, Maleficium and Misogyny in early modern BritainDennis, Lisa 01 July 2001 (has links)
No description available.
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The modernity/tradition interface amongst urban black South AfricansBonora, Franco 01 January 2002 (has links)
Since the 1950s modernization theory predicted within the Third World a trajectory for social evolution and development mirroring perceived
social and developmental evolution in Western societies since the 17th
Century. Despite this theory being much discredited in both Western
societies and the developing world; this theory still forms the basis for
much analysis and policy formulation within post-1990 South Africa. This
thesis looks at various aspects of urban black South Africans' existence
and concludes that African tradition has found a place within an urban
existence due to it's flexibility in dealing with peoples' daily challenges.
An urban existence can thus no-longer be thought of as supplanting
tradition in favour of western influences, but rather as bringing about a
mixture of western and traditional influences - with positive and negative
theoretical and practical developmental consequences / Development Studies / M.A.
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Witchcraft in the religion of the Hlubi of Qumbu: focusing on the issues of sickness and healing in the societyOsei, Mensah-Aborampah 30 November 2003 (has links)
This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever. / Religious Studies & Arabic / DLITT ET PHIL (REL STUD)
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Moloi ga a na mmala (a witch has no colour) : a socio-religious study of witchcraft accusations in the Northern Province of South AfricaKgatla, Selaelo Thias 11 1900 (has links)
Witchcraft discourse in South Africa has increasingly permeated all social structures, thereby becoming a real threat to the process of reconstruction and development. The neglect of witchcraft accusations and their resultant consequences can cause the country to lose all it
gained as a result of the liberation struggle. In this study I examine the historical developments of witchcraft accusations around the world in general, and in South Africa in particular as well as the threats they pose to society. I analyse five broad areas:
1) The inborn h tendency to scapegoat; jealousy; and the role religion plays in the
escalation of these problems;
2) The African world-view and its consequences on interpersonal relationships;
3) Colonial and missionary attempts to suppress the African world-view;
4) Ways and means of containing the conflicts arising from the witchcraft problem; and
5) Summary of findings.
The research was occasioned by the untold suffering victims of witchcraft accusations have to undergo in the three Northern Provinces of South Africa. Because of the cruelty and misery such accusations cause the poor people of these rural provinces urgent attention is
needed to contain them, especially since such accusations have not diminished despite all governmental efforts to curtail them. At the centre of witchcraft accusations there are stress, hatred, vindictiveness, and aspirations to become famous. The fear that one may be
victimised by either being accused of witchcraft or being bewitched is very real even today. The relevance of the study is apparent when one considers the feelings of helplessness that paralyses the opponent of this carnage, such as government and the churches.
A number of resources should thus be employed to counter would be put into it. This threat which is aggravated by the abject poverty prevalent in the rural communities of the three Provinces. The prevailing conditions of abject poverty play a definite role in the creation, promotion and escalation of the scourge. Policy makers should therefore have clear grasp of the extent to which poverty has influence on society in any effort to contain witchcraft accusations.
I conclude the study by ~ecommending transformational paths to the Government, NonGovernmental Organisations and other Community Leaders to follow in attending to improve the lot of the poor. This is done by highlighting ten findings that emerged during the study. The findings were the result of analyses of archival records, literature and case studies on witchcraft accusations. Because the subject of witchcraft is so wide and emotive I have employed several sociological and anthropological theories to cover as wide a field as possible. The
incorporation of so many theoretical approaches into the study presents on interpretive and analytical explanation of the causes, effects and containment of witchcraft accusations. The overall conclusion is encapsulated by the title of the study Moloi ga a na mmala (A witch
has no colour). A witch remains unidentifiable, but witch-hunters and sniffers know how to identify their witches. Although the process remains paradoxical, it is practised on a daily basis. / Religious Studies & Arabic / D.Litt. et Phil. (Religious Studies)
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The modernity/tradition interface amongst urban black South AfricansBonora, Franco 01 January 2002 (has links)
Since the 1950s modernization theory predicted within the Third World a trajectory for social evolution and development mirroring perceived
social and developmental evolution in Western societies since the 17th
Century. Despite this theory being much discredited in both Western
societies and the developing world; this theory still forms the basis for
much analysis and policy formulation within post-1990 South Africa. This
thesis looks at various aspects of urban black South Africans' existence
and concludes that African tradition has found a place within an urban
existence due to it's flexibility in dealing with peoples' daily challenges.
An urban existence can thus no-longer be thought of as supplanting
tradition in favour of western influences, but rather as bringing about a
mixture of western and traditional influences - with positive and negative
theoretical and practical developmental consequences / Development Studies / M.A.
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237 |
Witchcraft in the religion of the Hlubi of Qumbu: focusing on the issues of sickness and healing in the societyOsei, Mensah-Aborampah 30 November 2003 (has links)
This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever. / Religious Studies and Arabic / DLITT ET PHIL (REL STUD)
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Moloi ga a na mmala (a witch has no colour) : a socio-religious study of witchcraft accusations in the Northern Province of South AfricaKgatla, Selaelo Thias 11 1900 (has links)
Witchcraft discourse in South Africa has increasingly permeated all social structures, thereby becoming a real threat to the process of reconstruction and development. The neglect of witchcraft accusations and their resultant consequences can cause the country to lose all it
gained as a result of the liberation struggle. In this study I examine the historical developments of witchcraft accusations around the world in general, and in South Africa in particular as well as the threats they pose to society. I analyse five broad areas:
1) The inborn h tendency to scapegoat; jealousy; and the role religion plays in the
escalation of these problems;
2) The African world-view and its consequences on interpersonal relationships;
3) Colonial and missionary attempts to suppress the African world-view;
4) Ways and means of containing the conflicts arising from the witchcraft problem; and
5) Summary of findings.
The research was occasioned by the untold suffering victims of witchcraft accusations have to undergo in the three Northern Provinces of South Africa. Because of the cruelty and misery such accusations cause the poor people of these rural provinces urgent attention is
needed to contain them, especially since such accusations have not diminished despite all governmental efforts to curtail them. At the centre of witchcraft accusations there are stress, hatred, vindictiveness, and aspirations to become famous. The fear that one may be
victimised by either being accused of witchcraft or being bewitched is very real even today. The relevance of the study is apparent when one considers the feelings of helplessness that paralyses the opponent of this carnage, such as government and the churches.
A number of resources should thus be employed to counter would be put into it. This threat which is aggravated by the abject poverty prevalent in the rural communities of the three Provinces. The prevailing conditions of abject poverty play a definite role in the creation, promotion and escalation of the scourge. Policy makers should therefore have clear grasp of the extent to which poverty has influence on society in any effort to contain witchcraft accusations.
I conclude the study by ~ecommending transformational paths to the Government, NonGovernmental Organisations and other Community Leaders to follow in attending to improve the lot of the poor. This is done by highlighting ten findings that emerged during the study. The findings were the result of analyses of archival records, literature and case studies on witchcraft accusations. Because the subject of witchcraft is so wide and emotive I have employed several sociological and anthropological theories to cover as wide a field as possible. The
incorporation of so many theoretical approaches into the study presents on interpretive and analytical explanation of the causes, effects and containment of witchcraft accusations. The overall conclusion is encapsulated by the title of the study Moloi ga a na mmala (A witch
has no colour). A witch remains unidentifiable, but witch-hunters and sniffers know how to identify their witches. Although the process remains paradoxical, it is practised on a daily basis. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)
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Samuel Parris: minister at Salem VillageBaker, Melinda Marie January 2013 (has links)
Indiana University-Purdue University Indianapolis (IUPUI) / In mid-January of 1691/2 two young girls in the household of Samuel Parris, the minister of Salem Village, Massachusetts, began exhibiting strange behavior. "It began in obscurity, with cautious experiments in fortune telling. Books on the subject had 'stolen' into the land; and all over New England, late in 1691, young people were being 'led away with little sorceries.'" The young girls of Salem Village had devised their own creation of a crystal ball using "the white of an egg suspended in a glass" and "in the glass there floated 'a specter in the likeness of a coffin.'"
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One person's culture is another person's crime : a cultural defence in South African law? / Jacques Louis MattheeMatthee, Jacques Louis January 2014 (has links)
The South African legal system is dualistic in nature with the one part
consisting of the Western common law and the other consisting of African
customary law. Although these two legal systems enjoy equal recognition,
they regularly come into conflict with each other due to their divergent value
systems. It is especially within the context of the South African criminal law
that this conflict becomes apparent, because an accused's conduct can be
viewed as lawful in terms of African customary law, but unlawful in terms of
the South African common law. In such cases the accused may attempt to
raise a cultural defence by putting forth evidence of his cultural background
or values to convince the court that his prima facie unlawful conduct is
actually lawful and that he should escape criminal liability. Alternatively, an
accused may put forth evidence of his cultural background or values in an
attempt to receive a lighter sentence. The question which therefore arises is
whether a so-called "cultural defence" exists in the South African criminal
law, and if so, what the influence of such a defence on the South African
criminal law is.
The conflict between African Customary law and the South African common
law in the context of the criminal law arises due to the fact that the indigenous
belief in witchcraft, (including witch-killings), the indigenous belief in the
tokoloshe and the use of muti-medicine (including muti-murders), as well as
the phenomenon of "necklacing" and the custom of ukuthwala can result in
the commission of various common law crimes. In the case of witch-killings,
the perpetrators can be charged with the common law crimes of murder or,
if the victim survives, attempted murder, common assault or assault with
intent to do grievous bodily harm. Similarly, necklacing, as a method used
for killing witches, can also result in the commission of these common law
crimes. What is more, the perpetrators of witch-killings can also be charged
with the statutory crimes of accusing someone of witchcraft, pointing the
victim out as being a witch or wizard or injuring a person based on
information received from a traditional healer, or similar person. The indigenous belief in the tokoloshe can lead to the commission of the
common law crimes of murder or, if the victim survives, common assault or
assault with intent to do grievous bodily harm. The perpetrators of mutimurders
can also face charges of murder or attempted murder, if the victim
survives. The indigenous custom of ukuthwala can result in the commission
of common law crimes such as abduction, kidnapping and common assault,
as well as the statutory crime of rape.
A perusal of South African case law dealing with the indigenous beliefs and
customs above reveals that the accused in such cases have indeed
attempted to put forth evidence of their indigenous beliefs or customs to
persuade the criminal courts that they should escape criminal liability for a
particular crime. In fact, these arguments were raised within the context of
the existing common law defences such as private defence, necessity,
involuntary conduct and a lack of criminal capacity. However, the South
African criminal courts have up till now in general been unwilling to accept
arguments of indigenous beliefs and customs to serve as a defence, either
alone or within the context of the existing defences above, for the
commission of a common law or statutory crime.
They have, however, been more willing to accept evidence of an accused's
indigenous belief or custom to serve as a mitigating factor during sentencing.
The extent to which an accused's cultural background will serve as a
mitigating factor will, of course, depend on the facts and circumstances of
each case. As a result an accused who is charged with the commission of a
culturally motivated crime has no guarantee that his cultural background and
values will in fact be considered as a mitigating factor during his criminal trial.
It is thus ultimately concluded that a so-called "cultural defence" does not
exist in the South African Criminal law.
The indigenous beliefs and customs above not only result in the commission
of common law or statutory crimes, but also in the infringement of various
fundamental human rights in the Constitution. Witch-killings result in the
infringement of the constitutional right to life and the right to freedom and
security of the person. However, witches and wizards who are persecuted for practising witchcraft are also denied their right to a fair trial entrenched in
the Constitution. Similarly, muti-murders and necklacing also result in the
infringement of the right to life and the right to freedom and security of the
person entrenched in the Constitution. The custom of ukuthwala results in
the infringement of the right to equality, the right to freedom and security of
the person, the right to live in an environment that is not harmful to health or
well-being, the right not to be subjected to slavery, servitude or forced labour,
the right to basic education and other constitutional safeguards aimed at
protecting children.
In light of the constitutional right to freedom of culture and the right to freely
participate in a cultural life of one's choosing the question can be asked
whether the time has come to formally recognise a cultural defence in the
South African criminal law. In this study it is argued that these constitutional
rights do not warrant the formal recognition of a cultural defence. Instead, it
is recommended that the conflict between African customary law and the
South African common law can be resolved by bringing indigenous beliefs
and customs in line with the values that underpin the Constitution as the
supreme law of South Africa. Of course, this does not mean that the courts
should ignore cultural considerations during a criminal trial if and when they
arise. In fact, as pointed out in this study, the courts have a constitutional
duty to apply African customary law when that law is applicable. It goes
without saying that, when an accused attempts to escape criminal liability for
his unlawful conduct by raising arguments of his cultural background, African
customary law will be applicable and must be considered by the court. This
in turn raises the question as to how the criminal courts can ensure that they
give enough consideration to the possibility that an accused's criminal
conduct was culturally motivated so as to comply with their constitutional
mandate referred to above. Although it would be nearly impossible to
formulate a perfect or flawless approach according to which a judicial officer
can adjudicate criminal matters involving culturally motivated crimes, the
author suggests the following practical approach which may provide some
guidance to judicial officers in dealing with cases involving culturally
motivated crimes: • Step 1: Consider whether the commission of the crime was culturally
motivated or not. If it seems as though the accused did not commit a
culturally motivated crime, the trial can continue on that basis. If,
however, it is evident that the accused indeed committed a culturally
motivated crime, step 2 follows.
• Step 2: Once it has been determined that the commission of the crime
was culturally motivated, the next step is to determine which indigenous
belief or custom led to the commission of the crime. Once the relevant
indigenous belief or custom has been identified, step 3 follows.
• Step 3: When it is clear which indigenous belief or custom led to the
accused's commission of the crime, the next step is to determine
whether arguments pertaining to that particular indigenous belief or
custom may be raised within the context of the existing defences in the
South African Criminal law in order to exclude the accused's criminal
liability. If an accused relies on one of the existing defences in the South
African criminal law, he will have to lay a proper evidential foundation
for his defence before the court. In assessing the evidence put forth by
the accused, the judicial officer must consider the judgment and
reasoning in previous cases dealing with the particular indigenous
belief or custom. A judicial officer must also consider the values
underpinning the Constitution when conducting such an assessment. If
a judicial officer upholds an accused's defence, the accused is
acquitted. However, if the judicial officer rejects an accused's defence,
the accused must be convicted and step 4 follows.
• Step 4: Once an accused has been convicted, a court should consider
whether arguments of his cultural background can serve as an
extenuating circumstance, mitigating the punishment to be imposed on
him.
However, the practical approach above merely serves as a suggestion to
judicial officers in dealing with culturally motivated crimes and ultimately it
will be up to the judiciary to develop both the Western common law and African customary law to resolve the criminal law conflicts between these two
legal systems.
The research for this study was concluded in November 2013. / LLD, North-West University, Potchefstroom Campus, 2014
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