Catalogue Search | MBRL
Search Results Heading
Explore the vast range of titles available.
MBRLSearchResults
-
DisciplineDiscipline
-
Is Peer ReviewedIs Peer Reviewed
-
Reading LevelReading Level
-
Content TypeContent Type
-
YearFrom:-To:
-
More FiltersMore FiltersItem TypeIs Full-Text AvailableSubjectPublisherSourceDonorLanguagePlace of PublicationContributorsLocation
Done
Filters
Reset
102
result(s) for
"occult crime"
Sort by:
Becoming Yourself
2014,2018
In contrast to the author's previous book, Healing the Unimaginable: Treating Ritual Abuse and Mind Control, which was for therapists, this book is designed for survivors of these abuses. It takes the survivor systematically through understanding the abuses and how his or her symptoms may be consequences of these abuses, and gives practical advice regarding how a survivor can achieve stability and manage the life issues with which he or she may have difficulty. The book also teaches the survivor how to work with his or her complex personality system and with the traumatic memories, to heal the wounds created by the abuse. A unique feature of this book is that it addresses the reader as if he or she is dissociative, and directs some information and exercises towards the internal leaders of the personality system, teaching them how to build a cooperative and healing inner community within which information is shared, each part's needs are met, and traumatic memories can be worked through successfully.
Ritual Abuse and Mind Control
The book combines clinical presentations, survivors' voices, and research material to help address the ways in which we can work clinically with mind control and cult programming from the perspective of relational psychotherapy.
THE ORIGINS AND REINVENTION OF SHAMANIC RETALIATION IN A SIBERIAN CITY (Tuva Republic, Russia)
2015
Focusing on a kind of crime in a peripheral territory of Russia, this paper offers an unusual perspective on a classic anthropological topic: the phenomenon of occult violence described as \"sorcery\" or \"witchcraft.\" In Tuva, a Siberian culture with ancient traditions of shamanic religion, new evidence has emerged of a cohort of revivalist shamans who provide a counteroffensive against curse afflictions attributed to their clients' enemies. The data reveal the rise of a legally unsanctioned process of shamanic justice for complex synergies of occult violence and unlawful conduct, existing on the frontiers and limits of state justice. From within a post-Soviet epidemic of curses and social tensions in the capital city of Tuva, a retaliatory theme emerges, anchored in shamanic rebellions against the Soviet regime. The paper considers the work of Obeyesekere (and other scholars on sorcery) in evaluating the implications of shamanic retaliation as a politically marginalized practice.
Journal Article
Being Instigated by the Devil
2020
This chapter discusses the identification of occult mischief as a crime by exploring what is witchcraft and the various ways New Englanders envisioned it. It cites Elizabeth Garlick, who travelled from her home in Easthampton, Long Island to stand trial in Hartford for witchcraft. It also mentions that John Godfrey was prosecuted for occult crime in Massachusetts in March 1666, but he eventually went free. The chapter uses the stories of Elizabeth Garlick and John Godfrey to illustrate New Englanders' understandings of witchcraft, viewing it as a crime rooted in English law and culture. It describes witchcraft as maleficium, a Latin term referring to injury or harm committed through magical means, which dominated the views of ordinary folk who tended to be most concerned with the immediate threat that witches posed to their lives and livelihood.
Book Chapter
Dark shamans : kanaimà and the poetics of violent death
2002
On the little-known and darker side of shamanism there exists an ancient form of sorcery called kanaimà, a practice still observed among the Amerindians of the highlands of Guyana, Venezuela, and Brazil that involves the ritual stalking, mutilation, lingering death, and consumption of human victims. At once a memoir of cultural encounter and an ethnographic and historical investigation, this book offers a sustained, intimate look at kanaimà, its practitioners, their victims, and the reasons they give for their actions.
Neil L. Whitehead tells of his own involvement with kanaimà—including an attempt to kill him with poison—and relates the personal testimonies of kanaimà shamans, their potential victims, and the victims' families. He then goes on to discuss the historical emergence of kanaimà, describing how, in the face of successive modern colonizing forces—missionaries, rubber gatherers, miners, and development agencies—the practice has become an assertion of native autonomy. His analysis explores the ways in which kanaimà mediates both national and international impacts on native peoples in the region and considers the significance of kanaimà for current accounts of shamanism and religious belief and for theories of war and violence.
Kanaimà appears here as part of the wider lexicon of rebellious terror and exotic horror—alongside the cannibal, vampire, and zombie—that haunts the western imagination. Dark Shamans broadens discussions of violence and of the representation of primitive savagery by recasting both in the light of current debates on modernity and globalization.
Conclusion
2020
This chapter looks at factors that shaped alleged cases of occult crime in New England, the broader English Atlantic, and Europe during the early modern era. It talks about a widow residing in Lynn, Massachusetts, by the name of Ann Burt, who came under suspicion for witchcraft in 1669 and was believed to have been acquitted as she died of natural causes in 1673. It also details the malefic affliction of five victims as the main charge laid against Widow Burt, including other witnesses that claimed she could read minds and move with preternatural speed. The chapter describes the forces operating on a local, regional, and transatlantic level that shaped the episode of Widow Burt coming under suspicion for witchcraft in 1669. It discusses how the case of Ann Burt was linked to a larger campaign of witch-hunting that stretched across the seventeenth-century English Atlantic.
Book Chapter
Hanged for a Witch
2020
This chapter presents a narrative of witch-hunting in New England between the late 1630s and 1670 and begins the process of placing it in the broader context of the English Atlantic. It examines the process by which cases of occult crime took shape. It also illuminates the transatlantic dimensions of witch prosecutions in the Puritan colonies and addresses questions essential to understanding the phenomenon of witch-hunting in the early modern period. The chapter mentions Alice Young of Windsor, Connecticut who appears to have been the first person executed for witchcraft in New England. It investigates how Young's execution marked the beginning of an intense period of witch-hunting in New England.
Book Chapter
Very Awful and Amazing
2020
This chapter brings into focus witch panics that stood apart in terms of their scale and intensity from more ordinary instances of occult crime. It sheds light on a variety of accusers who often helped trigger episodes of witch panics. It also analyses supposedly bewitched individuals whose distinct social profile and startling symptoms of supernatural affliction distinguished them from other victims of black magic. The chapter talks about Elizabeth Kelly who died in 1662 at the age of eight after being pinched, pricked, and choked by an assailant only she could see and who she identified as a near neighbor, Judith Ayers. It emphasizes how Elizabeth Kelly's death helped trigger an epidemic of fear and suspicion that led to the largest witch hunt in New England before the Salem crisis of 1692.
Book Chapter
Introduction
2020
This chapter traces the long-standing interpretations of witchcraft in New England. It takes advantage of studies on occult crime in early modern Europe that has enriched the understanding of how concerns over magical mischief intersected with gender, class, religion, and the law. It also identifies historians that stressed the divergence of elite and folk views on the occult and tended to see witch-hunting as a process imposed from above. The chapter looks at newer studies on European witchcraft that have broken down dichotomous views. It reveals a greater level of give and take between common folk and elites when it came to witch beliefs and shared responsibility for witch-hunting.
Book Chapter