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What are the implications for a critical study of witchcraft as a (counter)religious practice governed by the complex working of the ISAs?įrom the European witch-craze in the 16th century to modern day African witchcraft beliefs and contemporary cases of violent witch-hunting in India, history has been witness to witch-hunting across time and place. Some scholars attribute that shift to the early emergence of rational enlightenment ethos and the rise of the scientific worldview.

It is still a mystery why the State and the Church suddenly stopped their trials over witchcraft accusations, despite the fact that it is still thriving as a belief system and secular entertainment. Both Catholics and Protestants had a share in this odious practice.

Both the Church and the State institutions worked hand in hand to rid their Christian societies of witchcraft, using the worst means available: torture, hanging, and burning victims at the stake. Social and natural catastrophes were attributed to witches who were perceived as wielding satanic powers that they gained through a covenant with Satan and the powers of the Anti-Christ. The persecution spread even to the New World.

As the majority of witches were poor women, some feminist argued for structural misogyny rooted in Christian religious doctrine. What were the reasons behind the rise and fall of the witchcraft “epidemic”? Various scholars have attributed the rise of witchcraft to economic crises leading to a catastrophic rise in poverty and food shortages, to meteorological conditions brought about by the “little ice age,” which destroyed crops leading Europe into a period of famine, to the European religious wars, to some diseases that caused collective hysteria. How did the ISAs function during the witch hunt trials in Europe’s and USA’s witch craze? 2. This paper revisits the phenomenon of witchcraft in relation to religion and the state apparatuses.