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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.

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

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
medical pluralism and the search for hegemony

Was magic an essential part of the Spanish population’s cultural repertoires for understanding and dealing with illness during the late nineteenth and early twentieth centuries? By ‘cultural repertoires’ is meant ‘the ways in which people have conceived and explained illness and reaction against illness’. 2 For various reasons that will be discussed, the question is difficult to answer categorically, but in attempting to

in Witchcraft Continued

of a particular system of belief, had been an important theme in Eliot’s thought from the first. What he admired in James Joyce was what Eliot called the ‘mythic imagination’: the capacity to see the history of thought and literature as a recurrent set of patterns so that, for example, the experience of Leopold Bloom, a twentieth-century Jewish Dubliner, can be seen in the same cultural perspective as Homer’s Odysseus in Ulysses. One extension of this viewpoint was the way in which Christian models of reality corresponded to contemporary secular

in Irish Catholic identities
Beyond ‘ghettos’ and ‘golden ages’

backgrounds, and educational experiences of the far from homogeneous community classed as ‘English Catholic’ throughout this book? What were 032-056 FaithFamily Ch 2.indd 32 24/04/2013 15:47 English Catholicism reconsidered33 its key religious, social and political organisations, and what importance and influence did they have within, and beyond, Catholicism? Who were its leading episcopal and intellectual figures? Following on from a historiographical survey of the nature of the English Catholic community in the middle of the twentieth century, this chapter analyses

in Faith in the family