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ACADEMIC-STUDY-MAGIC  August 2011

ACADEMIC-STUDY-MAGIC August 2011

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Subject:

Re: Matriarchy

From:

Kathryn Evans <[log in to unmask]>

Reply-To:

Kathryn Evans <[log in to unmask]>

Date:

Wed, 24 Aug 2011 15:22:32 -0700

Content-Type:

text/plain

Parts/Attachments:

Parts/Attachments

text/plain (168 lines)

Very reassuring of my initial positive response to Paolo's work, Sabina, 
thank you.

Many Blessings, both Pagan & Christian!

Kathryn

----- Original Message ----- 
From: "Magliocco, Sabina" <[log in to unmask]>
To: <[log in to unmask]>
Sent: Wednesday, August 24, 2011 2:43 PM
Subject: Re: [ACADEMIC-STUDY-MAGIC] Matriarchy


Thanks, Kathryn, for sending this along.

Unfortunately I must intervene lest readers get a false impression of the 
subject matter and approach of these scholars.

Li Vigni's paper is entitled "The iconography of the witch between popular 
imagery and social reality."  She contrasts the iconography of the witch 
from popular materials, with its juxtaposition of beautiful enchantresses 
and evil hags, with the social reality of the witch trials, in which the 
victims are altogether ordinary and live among humans -- in fact, are easily 
confused with ordinary individuals.  Nowhere does she argue that witchcraft 
is a reality.

Portone's paper is entitled "In search of the origins of a modern myth: from 
the "Games of the Lady" to the Satanic sabbat."  "Il Giuoco" refers not to 
any joker, but to the legends (note: *not* myths!) of the Games of Herodias, 
according to which certain women would travel in spirit during the night to 
meet with a company of women led by a supernatural female presence, who went 
by various names, but whose persona was rooted in folklore about 
pre-Christian goddesses and supernatural figures.  English-readers can look 
up the work of Carlo Ginzburg, as well as my various publications on this 
theme.  Portone argues, as so many have before him, that the mythology of 
the witches' sabbat draws heavily from these earlier legends -- in other 
words, the legends of the Game of Herodias and the night flights eventually 
gave rise to a new mythos of the , diabolocal withces' sabbat.  Again, 
nothing in here about academics being the equivalent to witches.

I'm afraid these misunderstandings can result when computer aids are used to 
arrive at translations -- reminds me of the old joke about the translation 
machine which translated "The spirit is willing, but the flesh is weak" to 
"The booze is terrific, but the meat is terrible!"

Best,
Sabina

Sabina Magliocco
Professor
Department of Anthropology
California State University - Northridge
[log in to unmask]
________________________________________
From: Society for The Academic Study of Magic 
[[log in to unmask]] On Behalf Of Kathryn Evans 
[[log in to unmask]]
Sent: Wednesday, August 24, 2011 2:19 PM
To: [log in to unmask]
Subject: Re: [ACADEMIC-STUDY-MAGIC] Matriarchy

Colleagues,

I requested the full Abstract of the Conference on "Fairies: mother, lover, 
witch" that Davide Ermacora offered in Italian. Here are the abstracts of 
two papers that will be presented there. The first, it seems to me, is 
attempting to convince readers of the reality of witches among us, but more 
importantly of the necessity of eradicating them. The second, if I've been 
able to decipher enough of the Italian, seems to conclude that "where this 
will lead, if she seeks to illuminate the passage of the door to the birth 
of a new mythology, the fruit of this syncretic operation by the inquisitors 
is to demononize amongst the scholarly and folkloric traditions, is by 
responding to the question of whether il Gioco (the Joker) in reality is 
understood by the age-old name of witches' Sabbath." . . . So is Paolo in 
effect insinuating that scholars whose work engages with folklore are 
witches or demons in the Academy?

Amy, help me out here---is this the kind of material that elicited the ASE 
Symposium?

Sabina, or anyone else, what's your take on these abstracts?

Ida Li Vigni, L’iconografia della strega tra immaginario popolare e realtà 
sociale

Parlando di streghe nasce spontaneo chiedersi quali siano i loro volti, che 
segni esteriori le contraddistinguano, chi siano veramente. In questo caso 
il divario fra immaginario collettivo e realtà sociale si fa più netto, 
rivelando come l’immagine della strega sia una maschera, uno stereotipo 
culturale (colto o folklorico poco importa viste le coincidenze) che viene 
incollato alle povere accusate.

Se guardiamo ai manuali e a buona parte dell’iconografia coeva e le 
affianchiamo alle raffigurazioni popolari trasmesseci dalla cultura orale 
notiamo come l’identikit della strega ruoti attorno a due stereotipi dalla 
scoperta simbologia e quasi sempre appaiati, a sottolineare la natura 
duplice e ingannevole della bellezza femminile: la fata e la strega, ovvero 
la fanciulla dalle forme procaci e dallo sguardo tentatore e la vecchia 
megera, con il volto solcato da

rughe e il corpo aggrinzito. Sono i clichè cui si rifanno i letterati e i 
pittori, dalle prime raffigurazioni del sabba alle interpretazioni di età 
romantica, per altro ben radicati nell’immaginario collettivo che vede sia 
nella giovinezza-bellezza che nella vecchiaia-bruttezza i segni del Maligno.

Diverse le immagini che emergono dalla realtà processuale e da alcuni 
manuali inquisitoriali e che ci testimoniano l’assoluta normalità delle 
protagoniste del dramma: lungi dall’esibire nudità più o meno voluttuose o 
repellenti e di essere colte in atteggiamenti lascivi, le streghe indossano 
i costumi del tempo e si muovono in scenari di vita quotidiana, anche quando 
partono per il Sabba a cavallo di una scopa o di animali domestici o 
partecipano al Sabba. Sono, insomma, colte in atteggiamenti assolutamente 
quotidiani e apparentemente innocui, danzano, banchettano, se non fosse che 
accanto a loro compaiono i demoni (anch’essi in abiti borghesi, a volte da 
gentiluomini, ma con caratteri animali). Il messaggio è chiaro, così come 
viene perfettamente colto l’habitat nel quale proliferano le streghe: le 
streghe sono fra noi, si confondono con noi. Nessuno è al sicuro, sembrano 
dire queste incisioni, e quindi è necessario vegliare, osservare, 
denunciare.

Paolo Portone, All’origine di un mito moderno. Dal ‘gioco della Signora’ al 
sabba di Satana

C’è stato un tempo in cui i nostri avi credevano in creature femminili 
benefiche che si aggiravano di notte per villaggi e castelli portando doni 
alle famiglie generose e allietando con canti e balli i fortunati a cui si 
rivelavano. Per lunghi secoli nel folklore dei popoli cosiddetti civilizzati 
si sono conservate le vestigia di ancestrali divinità muliebri apportatrici 
di fertilità e donatrici di segreti naturali, figure in cui si continuava a 
declinare un sovrannaturale non rigidamente abramitico ed esclusivo. Tracce 
di antichissimi riti femminili collegati al culto di Diana (di Perchta o di 
Holda in ambito germanico) sono presenti nella documentazione ecclesiastica 
altomedievale, testimonianze della straordinaria longevità di istituti 
culturali sopravvissuti a secoli di evangelizzazione e di conversioni 
forzate. Ancora agli albori dell’età moderna non è difficile imbattersi, tra 
le pieghe di una società devota e intenta a costruire cattedrali, nelle 
molteplici manifestazioni di una religiosità eterodossa in cui la donna 
continua ad occupare un posto rilevante,come nella tradizione della Signora 
del Gioco, ultimo barlume di un sistema di credenze coerente e autonomo 
preesistente alla cristianizzazione. A partire dal Quattrocento, di questo 
universo culturale e del numinoso ad esso sotteso, conservatosi entro le 
ampie maglie della societas christiana medievale, resterà ben poco sotto l’urto 
del drammatico processo di acculturazione ai valori della modernità di cui 
la caccia alle streghe rappresentò un significativo epifenomeno. Sulla 
scorta della documentazione storica e delle testimonianze folkloriche di cui 
oggi disponiamo, si cercherà di illuminare il passaggio che portò alla 
nascita di una nuova mitologia, frutto della sincresi operata da inquisitori 
e demonologi tra tradizione colta e folklorica, e di rispondere all

----- Original Message -----
From: Caroline Tully<mailto:[log in to unmask]>
To: 
[log in to unmask]<mailto:[log in to unmask]>
Sent: Tuesday, August 23, 2011 3:53 AM
Subject: Re: [ACADEMIC-STUDY-MAGIC] Matriarchy

Oh Chas,

I see you were actually blogging about the [new definitions of] matriarchies 
thing:

http://blog.chasclifton.com/?p=3098



~Caroline. 

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