In this lecture, I want to analyze witch-hunts in terms of the concept “revitalization movement”. This concept, theorized by Wallace in 1956, describes three ways societies to deal with cultural change: by slowly changing; by deliberately attempting to create a new culture (revitalization); or, by stamping out perceived agents of change (reorientation). As we shall see, Schoeneman argues that witch-hunts attempt to stamp out agents of change. Nevertheless, I argue that some witch-hunts are better analyzed as revitalization.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

In this lecture, I want to analyze more deeply relationships between those involved in both witchcraft and accusation. I suggest that harm can result from either the perceived black magic or from accusations and attack against ‘witches’ and ‘sorcerers’. In analyzing this we can see that both forms of harm can be analyzed as in-group or out-group as well as upwards, sideways, or downwards.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

In the previous lecture, we looked at the “how” of identification. Now we will look at who is involved. I proposed that identification, in many cases, works through accusation that is gossiped. In this lecture, I want to look at the ‘who’ of identification. So the question now is “who is identified as a witch or a sorcerer?” I look at three explanations. First, the witch or sorcerer is a type of person, be it unsociable, marginalize etc. Second, the witch or sorcerer is identified through a relationship with the accuser. In particular, the relationship may be strained—between people who should get along but do not, for example.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

In the previous three lectures, we have, for the purpose of analysis, distinguished the witch of our imagination. When someone is accused of being a witch, some of the qualities of the witch image are attributed. So how does the imagined quality (the image of the witch) become attached to a real person? In this lecture, we look at how someone is identified as a witch.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

In previous lectures, we have looked at how we can we analyze the image of the witch. Mair says the witch image represents the opposite of good. Needham says it is a synthesis of primary factors. As we will see in this lecture, Stephen, an anthropologist who has researched the Mekeo and the Balinese, says that the image of the witch is a fantasy the child has about the mother.

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One idea to explain the similarity of witch imagery between cultures is that the witch represents the opposite of good. As I show in this lecture, another idea is that the witch image is created through joining together some of the most basic elements of experience.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

In the previous four lectures, we considered witch-hunting in various contexts. Now we need to analyze what is going on in these cases. The basic idea is that “society creates the image of the witch, and pins this image down onto particular individuals” (Mayer 1982, p. 61). So what is this image and how can understand it? The image is the nightmare witch who “epitomizes all kinds of evils”. We consider this in relation to the Balinese nightmare witch—Rangda.

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This lecture provides an overview of witch-hunts I have studied in Indonesia.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

This lecture focuses particularly on witch-hunting in Africa. As we shall see, such witch-hunting has, on certain occasions taken the form of a cult based around a reincarnated saviour.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.

The lecture focuses on the Salem Witch Trials and McCarthyism. In doing this, I hope to provide a clearer sense of what we might call “persecution” and “witch-hunt”.

Copyright 2013 Nicholas Herriman / La Trobe University, all rights reserved. Contact for permissions.