[Pa] had found some more neighbors.[...] Six
miles beyond [the Scot family], two bachelors were living in one house. They had taken two farms, and built the house on the line between them. One manâs bunk was against one wall of the house, and the other manâs bunk was against the other wall. So each man slept on his own farm, although they were in the same house and the house was only eight feet wide. They cooked and ate together in the middle of the house.
from Little House on the Prairie, Laura Ingalls Wilder and Rose Wilder Lane
I always love the whole âMORE IS MOREâ general medieval aesthetic - dye everything the brightest colors you can afford, and if thereâs room for some gold, GOOD
JSTOR Articles on the History of Witchcraft, Witch Trials, and Folk Magic Beliefs
This is a partial of of articles on these subjects that can be found in the JSTOR archives. This is not exhaustive - this is just the portion I've saved for my own studies (I've read and referenced about a third of them so far) and I encourage readers and researchers to do their own digging. I recommend the articles by Ronald Hutton, Owen Davies, Mary Beth Norton, Malcolm Gaskill, Michael D. Bailey, and Willem de Blecourt as a place to start.
If you don't have personal access to JSTOR, you may be able to access the archive through your local library, university, museum, or historical society.
Full text list of titles below the cut:
'Hatcht up in Villanie and Witchcraft': Historical, Fiction, and Fantastical Recuperations of the Witch Child, by Chloe Buckley
'I Would Have Eaten You Too': Werewolf Legends in the Flemish, Dutch and German Area, by Willem de Blecourt
'The Divels Special Instruments': Women and Witchcraft before the Great Witch-hunt, by Karen Jones and Michael Zell
'The Root is Hidden and the Material Uncertain': The Challenges of Prosecuting Witchcraft in Early Modern Venice, by Jonathan Seitz
'Your Wife Will Be Your Biggest Accuser': Reinforcing Codes of Manhood at New England Witch Trials, by Richard Godbeer
A Family Matter: The CAse of a Witch Family in an 18th-Century Volhynian Town, by Kateryna Dysa
A Note on the Survival of Popular Christian Magic, by Peter Rushton
A Note on the Witch-Familiar in Seventeenth Century England, by F.H. Amphlett Micklewright
African Ideas of Witchcraft, by E.G. Parrinder
Aprodisiacs, Charms, and Philtres, by Eleanor Long
Charmers and Charming in England and Wales from the Eighteenth to the Twentieth Century, by Owen Davies
Charming Witches: The 'Old Religion' and the Pendle Trial, by Diane Purkiss
Demonology and Medicine in the Sixteenth and Seventeenth Centuries, by Sona Rosa Burstein
Denver Tries A Witch, by Margaret M. Oyler
Devil's Stones and Midnight Rites: Megaliths, Folklore, and Contemporary Pagan Witchcraft, by Ethan Doyle White
Edmund Jones and the Pwcca'r Trwyn, by Adam N. Coward
Essex County Witchcraft, by Mary Beth Norton
From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages, by Michael D. Bailey
German Witchcraft, by C. Grant Loomis
Getting of Elves: Healing, Witchcraft and Fairies in the Scottish Witchcraft Trials, by Alaric Hall
Ghost and Witch in the Sixteenth and Seventeenth Centuries, by Gillian Bennett
Ghosts in Mirrors: Reflections of the Self, by Elizabeth Tucker
Healing Charms in Use in England and Wales 1700-1950, by Owen Davies
How Pagan Were Medieval English Peasants?, by Ronald Hutton
Invisible Men: The Historian and the Male Witch, by Lara Apps and Andrew Gow
Johannes Junius: Bamberg's Famous Male Witch, by Lara Apps and Andrew Gow
Knots and Knot Lore, by Cyrus L. Day
Learned Credulity in Gianfrancesco Pico's Strix, by Walter Stephens
Literally Unthinkable: Demonological Descriptions of Male Witches, by Lara Apps and Andrew Gow
Magical Beliefs and Practices in Old Bulgaria, by Louis Petroff
Maleficent Witchcraft in Britian since 1900, by Thomas Waters
Masculinity and Male Witches in Old and New England, 1593-1680, by E.J. Kent
Methodism, the Clergy, and the Popular Belief in Witchcraft and Magic, by Owen Davies
Modern Pagan Festivals: A Study in the Nature of Tradition, by Ronald Hutton
Monstrous Theories: Werewolves and the Abuse of History, by Willem de Blecourt
Neapolitan Witchcraft, by J.B. Andrews and James G. Frazer
New England's Other Witch-Hunt: The Hartford Witch-Hunt of the 1660s and Changing Patterns in Witchcraft Prosecution, by Walter Woodward
Newspapers and the Popular Belief in Witchcraft and Magic in the Modern Period, by Owen Davies
Occult Influence, Free Will, and Medical Authority in the Old Bailey, circa 1860-1910, by Karl Bell
Paganism and Polemic: The Debate over the Origins of Modern Pagan Witchcraft, by Ronald Hutton
Plants, Livestock Losses and Witchcraft Accusations in Tudor and Stuart England, by Sally Hickey
Polychronican: Witchcraft History and Children, interpreting England's Biggest Witch Trial, 1612, by Robert Poole
Publishing for the Masses: Early Modern English Witchcraft Pamphlets, by Carla Suhr
Rethinking with Demons: The Campaign against Superstition in Late Medieval and Early Modern Europe from a Cognitive Perspective, by Andrew Keitt
Seasonal Festivity in Late Medieval England, Some Further Reflections, by Ronald Hutton
Secondary Targets: Male Witches on Trial, by Lara Apps and Andrew Gow
Some Notes on Modern Somerset Witch-Lore, by R.L. Tongue
Some Notes on the History and Practice of Witchcraft in the Eastern Counties, by L.F. Newman
Some Seventeenth-Century Books of Magic, by K.M. Briggs
Stones and Spirits, by Jane P. Davidson and Christopher John Duffin
Superstitions, Magic, and Witchcraft, by Jeffrey R. Watt
The 1850s Prosecution of Gerasim Fedotov for Witchcraft, by Christine D. Worobec
The Catholic Salem: How the Devil Destroyed a Saint's Parish (Mattaincourt, 1627-31), by William Monter
The Celtic Tarot and the Secret Tradition: A Study in Modern Legend Making, by Juliette Wood
The Cult of Seely Wights in Scotland, by Julian Goodare
The Decline of Magic: Challenge and Response in Early Enlightenment England, by Michael Hunter
The Devil-Worshippers at the Prom: Rumor-Panic as Therapeutic Magic, by Bill Ellis
The Devil's Pact: Diabolic Writing and Oral Tradition, by Kimberly Ball
The Discovery of Witches: Matthew Hopkins' Defense of his Witch-hunting Methods, by Sheilagh Ilona O'Brien
The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, by Michael D. Bailey
The Epistemology of Sexual Trauma in Witches' Sabbaths, Satanic Ritual Abuse, and Alien Abduction Narratives, by Joseph Laycock
The European Witchcraft Debate and the Dutch Variant, by Marijke Gijswijt-Hofstra
The Flying Phallus and the Laughing Inquisitor: Penis Theft in the Malleus Maleficarum, by Moira Smith
The Framework for Scottish Witch-Hunting for the 1590s, by Julian Goodare
The Imposture of Witchcraft, by Rossell Hope Robbins
The Last Witch of England, by J.B. Kingsbury
The Late Lancashire Witches: The Girls Next Door, by Meg Pearson
The Malefic Unconscious: Gender, Genre, and History in Early Antebellum Witchcraft Narratives, by Lisa M. Vetere
The Mingling of Fairy and Witch Beliefs in Sixteenth and Seventeenth Century Scotland, by J.A. MacCulloch
The Nightmare Experience, Sleep Paralysis, and Witchcraft Accusations, by Owen Davies
The Pursuit of Reality: Recent Research into the History of Witchcraft, by Malcolm Gaskill
The Reception of Reginald Scot's Discovery of Witchcraft: Witchcraft, Magic, and Radical Religions, by S.F. Davies
The Role of Gender in Accusations of Witchcraft: The Case of Eastern Slovenia, by Mirjam Mencej
The Scottish Witchcraft Act, by Julian Goodare
The Werewolves of Livonia: Lycanthropy and Shape-Changing in Scholarly Texts, 1550-1720, by Stefan Donecker
The Wild Hunter and the Witches' Sabbath, by Ronald Hutton
The Winter Goddess: Percht, Holda, and Related Figures, by Lotta Motz
The Witch's Familiar and the Fairy in Early Modern England and Scotland, by Emma Wilby
The Witches of Canewdon, by Eric Maple
The Witches of Dengie, by Eric Maple
The Witches' Flying and the Spanish Inquisitors, or How to Explain Away the Impossible, by Gustav Henningsen
To Accommodate the Earthly Kingdom to Divine Will: Official and Nonconformist Definitions of Witchcraft in England, by Agustin Mendez
Unwitching: The Social and Magical Practice in Traditional European Communities, by Mirjam Mencej
Urbanization and the Decline of Witchcraft: An Examination of London, by Owen Davies
Weather, Prayer, and Magical Jugs, by Ralph Merrifield
Witchcraft and Evidence in Early Modern England, by Malcolm Gaskill
Witchcraft and Magic in the Elizabethan Drama by H.W. Herrington
Witchcraft and Magic in the Rochford Hundred, by Eric Maple
Witchcraft and Old Women in Early Modern Germany, by Alison Rowlands
Witchcraft and Sexual Knowledge in Early Modern England, by Julia M. Garrett
Witchcraft and Silence in Guillaume Cazaux's 'The Mass of Saint Secaire', by William G. Pooley
Witchcraft and the Early Modern Imagination, by Robin Briggs
Witchcraft and the Western Imagination by Lyndal Roper
Witchcraft Belief and Trals in Early Modern Ireland, by Andrew Sneddon
Witchcraft Deaths, by Mimi Clar
Witchcraft Fears and Psychosocial Factors in Disease, by Edward Bever
Witchcraft for Sale, by T.M. Pearce
Witchcraft in Denmark, by Gustav Henningsen
Witchcraft in Germany, by Taras Lukach
Witchcraft in Kilkenny, by T. Crofton Croker
Witchcraft in Anglo-American Colonies, by Mary Beth Norton
Witchcraft in the Central Balkans I: Characteristics of Witches, by T.P. Vukanovic
Witchcraft in the Central Balkans II: Protection Against Witches, by T.P. Vukanovic
Witchcraft Justice and Human Rights in Africa, Cases from Malawi, by Adam Ashforth
Witchcraft Magic and Spirits on the Border of Pennsylvania and West Virginia, by S.P. Bayard
Witchcraft Persecutions in the Post-Craze Era: The Case of Ann Izzard of Great Paxton, 1808, by Stephen A. Mitchell
Witchcraft Prosecutions and the Decline of Magic, by Edward Bever
Witchcraft, by Ray B. Browne
Witchcraft, Poison, Law, and Atlantic Slavery, by Diana Paton
Witchcraft, Politics, and Memory in Seventeeth-Century England, by Malcolm Gaskill
Witchcraft, Spirit Possession and Heresy, by Lucy Mair
Witchcraft, Women's Honour and Customary Law in Early Modern Wales, by Sally Parkin
Witches and Witchbusters, by Jacqueline Simpson
Witches, Cunning Folk, and Competition in Denmark, by Timothy R. Tangherlini
Bringing this back around for people who want free research material.
Also, since the time of the original post, JSTOR added a free membership option that allows users to access something like 100 articles a month. (Thanks @jstor!)
This is the Russian army performing a VERY BIG version of the 19th century folk tune called Korobeiniki (ĐĐŸŃĐŸĐ±Đ”ĐčĐœĐžĐșĐž) that was adapted into an 8-bit song for the game Tetris.
the song tells the story of a traveling peddler (korobeinik) who meets a girl named Katya in a rye field and attempts to woo her by haggling over his goods. It's probably humorous and maybe baudy (folk songs usually are).
Beautifully-observed & realistic figure of a sleeping Antelope incised on rock up to 10,000 years ago at Tin Taghirt, Tassili n'Ajjer in Algeria, one of the largest & most important groupings of prehistoric cave art in the world.
The gang's all here! Dug through some old 2011 files and found a bunch of original characters to share. Decided to clean up some of the designs while also keeping them true to the originals. Also posting a scrapped "club owner" character doodle here for the archives
Indigenous Arrowheads, from Southern Ontario, Canada (The traditional territory of Haudenosaunee, Anishinaabeg, Mississauga, Attiwonderonk, and other First Nations).
I'm gonna reblog with some videos of people speaking various American Indian/indigenous American languages, because I think most people don't even know what they sound like. Not to be judgement of thatâjust, you know, I think people who want to be informed should know what they sound like!
There's a ton of material in Greenlandic on YouTube, but it's hard for me to find, because the titles and other metadata are also in Greenlandic! Of course, this represents a huge win for the language, since this is a biproduct of being in vibrant use by a community of speakers. Greenlandic has been an official language of the territory of Greenland since 1979, and the sole official language since 2009.
Here are some proceedings of the Greenlandic parliament, the Inatsisartut, which are conducted in Greenlandic.
Here is a radio show in Greenlandic, from Kalaallit Nunaata Radioa.
And here is a video of Aki-Matilda HĂžegh-Dam, Greenlandic MP in the Danish parliament (Folketing), causing some upset by speaking in Greenlandic instead of Danish.
âWhat kind of person was Lancelot? I know about half the kind of person he was, because Malory contented himself with sharing the obvious half. He was more interested in the plot than the characters, and, as soon as he had laid down the broad lines of the latter, he left it at that. Maloryâs Lancelot is: 1. Intensely sensitive to moral issues. 2. Ambitious of true - not current - distinction. 3. Probably sadistic or he would not have taken such frightful care to be gentle. 4. Superstitious or totemistic or whatever the word is. He connects his martial luck with virginity, like the schoolboy who thinks he will only bowl well in the march tomorrow if he does not abuse himself today. 5. Fastidious, monogamous, serious. 6. Ferociously punitive to his own body. He denies it and slave-drives it. 7. Devoted to âhonour,â which he regards as keeping promises and âhaving a Word.â He tries to be consistent. 8. Curiously tolerant of other people who do not follow his own standards. He was not shocked by the lady who was naked as a needle. 9. Not without a sense of humour. It was a good joke dressing up as Kay. And he often says amusing things. 10. Fond of being alone. 11. Humble about his athleticism: not false modesty. 12. Self-critical. Aware of some big lack in himself. What was it? 13. Subject to pity, cf. no. 3. 14. Emotional. He is the only person Mallory mentions as crying from relief. 15. Highly strung: subject to nervous breakdowns. 16. Yet practical. He ends by dealing with the Guenever situation pretty well. He is a good man to have with you in a tight corner. 17. Homosexual? Can a person be ambi-sexual - bisexual or whatever? His treatment of young boys like Gareth and Cote Male Tale is very tender and his feeling for Arthur profound. Yet I do so want not to have to write a âmodernâ novel about him. I could only bring myself to mention this trait, if it is a trait, in the most oblique way. 18. Human. He firmly believes that for him it is a choice between God and Guenever, and he takes Guenever. He says: This is wrong and against my will, but I canât help it. It seems to me that no 12 is the operative number in this list. What was the lack? On first inspection one would be inclined to link it up with no 17, but I donât understand about bisexuality, so canât write about it. There was definitely something âwrongâ with Lancelot, in the common sense, and this was what turned him into a genius. It is very troublesome. People he was like: 1. Lawrence of Arabia, 2. A nice captain of the cricket, 3. Parnell, 4. Sir W. Raleigh, 5. Hamlet, 6. me, 7. Prince Rufant, 8. Montros, 9. Tony Ireland or Von Simm [âŠ] or whatever, 10. Any mad man, 11. Adam.â
â T.H. Whiteâs notes on the character of Lancelot. (via the-library-and-step-on-it)
Trans things i found while researching my heritage:
Ancient Jewish Tradition: Believe it or not, the Talmud (ancient Jewish law) recognizes six distinct genders. Beyond male (zachar) and female (nekevah), they had categories like the Androgynos (having both traits) and the Tumtum (having indeterminate traits). They didn't see these as "mistakes," but as natural variations that needed their own legal rules.
Southern Italian/Sicilian Culture: In the South, especially near Naples and Sicily, there is a long tradition of the Femminielli. These were people assigned male at birth who dressed and lived as women. They were often seen as good luck and were integrated into the communityâsometimes even given the "honor" of holding a newborn baby for a blessing.
There were aprox 750 language families (aboriginal tribes/nations) in Australia before British colonization in the 1700s.
Australians left Africa 75,000 years ago and reached Australia an estimated 60,000 years ago. They lived mostly uncontacted until whitey got there and ruined everyone's good time. They were the longest-lived, unbothered aboriginal societies on earth.
prguitarman
germansingergirl
dailybridgerton
turnnoffyourmind
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izzy806
s-u-f-j-a-n-s-t-e-v-e-n-s
