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Suspicions of witchcraft in Finland did not die out with the witch trials. 1 Traditional forms of magic and sorcery 2 continued to be not only suspected, but also practised in the Finnish countryside some two hundred years after the last witchcraft prosecutions in Finland, if we are to believe dozens of eyewitness accounts from farmers and labourers in the early twentieth century. 3 Although

in Witchcraft Continued
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A lived religious history of English Catholicism, 1945–82

Drawing upon a multi-disciplinary methodology employing diverse written sources, material practices and vivid life histories, Faith in the Family seeks to assess the impact of the Second Vatican Council on the ordinary believer, alongside contemporaneous shifts in British society relating to social mobility, the sixties, sexual morality, and secularisation. Chapters examine the changes in the Roman Catholic liturgy and Christology, devotion to Mary, the rosary and the place of women in the family and church, as well as the enduring (but shifting) popularity of Saints Bernadette and Thérèse.

Appealing to students of modern British gender and cultural history, as well as a general readership interested in religious life in Britain in the second half of the twentieth century, Faith in the Family illustrates that despite unmistakable differences in their cultural accoutrements and interpretations of Catholicism, English Catholics continued to identify with and practise the ‘Faith of Our Fathers’ before and after Vatican II.

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Popular magic in modern Europe

The study of witchcraft accusations in Europe during the period after the end of the witch trials is still in its infancy. Witches were scratched in England, swum in Germany, beaten in the Netherlands and shot in France. The continued widespread belief in witchcraft and magic in nineteenth- and twentieth-century France has received considerable academic attention. The book discusses the extent and nature of witchcraft accusations in the period and provides a general survey of the published work on the subject for an English audience. It explores the presence of magical elements in everyday life during the modern period in Spain. The book provides a general overview of vernacular magical beliefs and practices in Italy from the time of unification to the present, with particular attention to how these traditions have been studied. By functioning as mechanisms of social ethos and control, narratives of magical harm were assured a place at the very heart of rural Finnish social dynamics into the twentieth century. The book draws upon over 300 narratives recorded in rural Finland in the late nineteenth and early twentieth centuries that provide information concerning the social relations, tensions and strategies that framed sorcery and the counter-magic employed against it. It is concerned with a special form of witchcraft that is practised only amongst Hungarians living in Transylvania.

of a more assimilable set of immigrants from Catholic Spain, Portugal and Italy in the 1940s and 1950s had meant that tensions had not surfaced over the questions of religious, racial and cultural homogeneity. With the earlier Eastern European migrants, questions arose about political loyalty. This proved to be an unreliable expectation in the second half of the twentieth century, as immigrants from an empire that had outlived its usefulness arrived in the labour-starved motherland and found themselves being blamed for being different, ghettoized and, in effect

in Postcolonial minorities in Britain and France

bereaved families, including Irish playwright Sean O’Casey’s sister, were assisted by the Society in the twentieth century and identifies the benefits of its policy changes for widows and children. It also analyses the children’s transition from dependence to independent adulthood, evidence which serves as a barometer of the Society’s success in the twentieth century. ‘A new departure’ By the end of the nineteenth century, fifteen boards of guardians had appointed women’s committees to oversee the boarding out of workhouse children.3 The Pauper Children (Ireland) Act was

in The Protestant Orphan Society and its social significance in Ireland, 1828–1940
The twentieth-century debate

4035 The debate.qxd:- 9/12/13 08:36 Page 117 5 The Tudor revolution in religion: the twentieth-century debate Introduction The figure of Henry VIII stands astride the Reformation century – a man of moods, at one moment terrifying and at another wooing his subjects, but always in command of the situation. But was he? At the very heart of the modern debate about the English Reformation lies the question – how far was the official Reformation the creation of the monarch? During the past 100 years many historians have turned their attention to this question

in The Debate on the English Reformation

the nineteenth century.1 This essay will develop three major points: the dramatic change that occurred with the Catholic acceptance of human rights in the latter part of the twentieth century, the basis and grounding of human rights in contemporary Catholic thought, and a somewhat troubling development in the teaching of Pope John Paul II. A dramatic change The most significant change was the dramatic move from adamant opposition to human rights to strong support for human rights in the second half of the twentieth century. The Catholic Church staunchly opposed human

in Religion and rights

were more than twice as many nuns as priests, and seven times more nuns than brothers.1 There were eleven convents in Ireland in 1800, 368 a hundred years later, and convents at the dawn of the twentieth century were much larger than they had been even fifty years earlier.2 Applicants to the religious life had become so numerous by the 1890s that one Good Shepherd sister lamented; ‘The labourers are many but the harvest is lacking’ – there was not enough work, in her congregation at least, for all the candidates.3 It became common for a number of sisters from one

in Irish Catholic identities

The continued widespread belief in witchcraft and magic in nineteenth- and twentieth-century France has received considerable academic attention. Yet little of the relevant work has been published in English and, moreover, no thematic historical survey has yet been attempted to trace the continued social significance of witchcraft over the two centuries. As well as discussing the extent and nature of

in Witchcraft Continued
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A Vatican rag

Catholicism in England in the latter half of the twentieth century, encompassing the post-war years through to the National Pastoral Congress in Liverpool in 1980. It focuses on ‘English Catholicism’, encompassing Catholics living in this region of Britain across different ethnic backgrounds, in contrast to the distinctive forms of Catholicism found in Scotland, Wales or, most particularly, in Ireland.5 These transformations in the religious identities and devotional practices of English Catholics over nearly forty years, or three different generations, are situated within

in Faith in the family