Uncover your past lives as a witch with this identity questionnaire

Dear fellow witches, As we embark on our journey to explore our witch identities, it is essential to pause and reflect on who we truly are. To delve deeper into our magical selves, let us take a moment to answer the Witch Identity Questionnaire. 1. How do you define your personal brand of witchcraft? Consider the elements you work with, the rituals you practice, and the beliefs that guide you. 2. What are your preferred magical tools? Do you rely on crystals, herbs, tarot cards, or other divination tools? How do you feel connected to these objects? 3.

Journal of Adivasi and Indigenous Studies

Santals are rich in oral narratives such as songs, poems, and stories on cultivation, nature, marriage, and festivals but there is a lack of knowledge about the dawn of human civilisation among the tribal scholarship. It particularly explores the value of moving beyond discourses of culture, illiteracy, superstition and irrationality, to investigate the structural reasons that explain the gendered nature of witch hunting.

What are your preferred magical tools? Do you rely on crystals, herbs, tarot cards, or other divination tools? How do you feel connected to these objects? 3. When did you first discover your witch identity? Was it a gradual realization or a lightning bolt moment? Reflect on how this discovery has influenced your life. 4.

Witchcraft: A Story of Many Questions

Few categories of human conduct evoke greater social concern than violence in any given society. It is for this reason that societies are near unanimous in treating diverse form of violence as evil, regression and a sign of decay. Victims of witch-hunting today represent an island of ignorance where the march of human rights is still to reach or at least it so appears. These victims, mostly women, are in fact, victims of apathy, ignorance and suppression. They still continue to be denied the basic rights in a time which has been described as the age of rights. Lack of basic needs like medical services, security, and education abounds in areas where incidents of witchcraft are generally prevalent. And it requires the State to be pro-active so that hapless women are not crucified at the alter of witchcraft. State has a constitutional obligation, more so in this age of welfare state, to ensure the security and well-being of these women who are being deprived of their most cherished right, that is right to life

Related Papers

On account of its inability to conform to the ‘rational’, ‘objective’, and ‘scientific’ notions of history, witch-hunting has remained marginalised in the mainstream historical research. This article examines an aspect of witch-hunting – violence – that has not only led to the construction of certain cultural stereotypes around Adivasis, but has also raised debates related to human rights and culturally-sanctioned violence. Focusing upon the Chotanagpur region, which formed the ‘Adivasi heartland’ of the state of Bihar, and later the state of Jharkhand, it explores the nature and structure of violence related to witch hunting from around 1850s to present times. It looks into questions related to production of such violence alongside its manifestations, elements and constituencies over a period of time. With the help of some case studies, it also shows how such violence continues to acquire new forms and meanings.

: In this paper, I propose to draw a parallel between the practice of witchcraft among the lower castes and the imposition of the custom of Sati upon the upper caste women as mode of their strategic-removal from the domestic and public domain. Both these practices prevalent among the different categories have the one specific objective of the gender-cleansing of the private and public space (in case they dare to interfere the public one).While there is no reference to Sati among the lower castes (recorded history doesn’t hint at any), the upper castes have widows, child-widows, Satis but less rather no instances of witches as such. With the custom of burning women as Sati in hand, the upper castes could easily avoid/ignore the brandishing of their women as witches. Moreover, Sati was ritualistic, sacramental; had a religious dimension as the women were sanctified through memorials, accorded the stature of a Goddess, shrines were built in their names with regular puja offerings. The Sati women being strategically removed from the space, efforts were made cautiously that they occupy public memory for long, were revered and applauded as family’s pride. The upper caste could never allow or accept the lower caste women to occupy any sacred space either in topography or in Public memory. Raising the stature of a low-caste woman by offering her or giving her a Public, sacred, religious space could disturb/destroy the hierarchal set-up, idolization of a subaltern woman was non- acceptable to the dominant majority; and so they were ostracized as savage representatives of the evil. Whatever the ruse, Sati or Witchcraft, the motive, I argue was the strategic removal of independent, powerful women or women who stood to benefit from inheritance, from the domestic or public domain. Key-Words: Witchcraft, Ostracism, Conventional history, Myth, Ostracism, Community, Survival rights, Cultural Silence, Anti-accommodative stance,

Research Association for Interdisciplinary Studies

Piecing Together Perspectives on Witch Hunting: A Review of Literature (2013)

From 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. Why have witch-hunts taken place in the past? What makes them endure to the present? How are witchcraft beliefs different from place to place? Why are women targeted as witches? What is the role of gender in witch-hunting? How can we make sense of how witch-hunts play out in today’s world? This review of diverse materials including scholarly articles and NGO reports tries to answer these questions and more from a feminist perspective, and attempts to piece together varied understandings on witch-hunting so as to find ways forward in which to respond to ongoing attacks on women in the name of witch-hunting.It particularly explores the value of moving beyond discourses of culture, illiteracy, superstition and irrationality, to investigate the structural reasons that explain the gendered nature of witch hunting. The review is a second publication by PLD on witch hunting, and part of a larger ongoing initiative for creating evidence and a knowledge base on the targeting of women as witches.

This report was specifically compiled for the United Nations Expert Workshop on Witchcraft and Human Rights, in Geneva on 21st and 22nd September 2017. The report outlines a study of all recorded online cases of human rights abuses linked to beliefs in witchcraft, muti and human sacrifice in 2016. It aims to provide some background understanding into the work carried out by the United Nations on these issues to date; outline the current scale of the abuses of human rights that are taking place across the world due such harmful beliefs and practices; identify emerging trends and, finally, act as a call to action for all UN, Government and civil society agencies working on these issues to redouble their efforts to develop solutions to prevent further abuses from taking place.

Rupkatha Journal on Interdisciplinary Studies in Humanities

The article problematises dominant discourses on ‘indigeneity’ (within the context of India) through an analysis of the novel The Mysterious Ailment of Rupi Baskey (2014) written by Hansda Sowvendra Shekhar (1983—). Those discourses are predicated on colonial and neocolonial ethnic stereotypes: at times ‘the indigenous’ denotes a reluctant subject of the nation-state, a primitive mindlessly opposing the ‘modernising’ corporate projects; at times, it constitutes a pristine innocence, an antithesis of the ‘corrupting’ urban life. Santhals, among various other indigenous communities in India, have been a victim of such reductivism. The article argues that Hansda’s novel offers a nuanced depiction of a Santhal community in India which is fraught with internal conflicts as well as external threats undercutting the grand narrative in which the adivasi is a cultural imaginary, either an embodiment of atavism and wildness to be curbed or vulnerable artefacts to be preserved. The tale of Rupi appears to be a critical departure from the monolithic images of adivasis as it blends the magical with the real.

Santals are one of the highly significant and well-studied tribes of India which belongs to ProtoAustoroid community. (Guha, 1944). Creation myths of Santals revolve around the creation of the world from the perspective of cosmology. Since the creation myths of santals are of human civilization, it is important to look at the genesis of oral narratives on creation to trace the historiography of the Santal tribe and their culture. At this juncture, most of the tribal communities have been listed as endangered (Census 2011); scholars of humanities and social sciences in the contemporary scenario have started focusing on studying and preserving the tribal languages and cultures in India. There have been several translations of the santal literature, scholarships such as W.H.Archer’sThe Blue Groove, SitakantMahapatra’sThe Awakened Wind: The Oral Poetry of the Indian Tribes. The scholarship has been focusing to locate and validate the tribal literature as a genre. Santals are rich in oral narratives such as songs, poems, and stories on cultivation, nature, marriage, and festivals but there is a lack of knowledge about the dawn of human civilisation among the tribal scholarship. Since tribal community have come in contact with several amalgamations of the colonial penetration, Hindu institution of idol worship, Christian missionaries, and the dawn of technological advancement, it is important to be aware of one’s root in order to conquer the identity conflict among the tribals. There are several variations on the Santal creation myth, particularly in the process of telling, retelling and sharing across generations and shifting socio-cultural environment. The study seeks to move backward to the inception of the world as believed by the Santal tribe, focusing on Binti, literally translated as ‘prayer’ or ‘plea’, a song of cosmology, generally recited by a group of three or more singers at marriage ceremonies. This study primarily examines the creation myth called ‘Binti’, documented and translated into English by Sitakant Mahapatra in his work ‘The Awakened Wind: The Oral Poetry of the Indian Tribes’ focusing on re-stabilizing tribal identity and analyses the Santal folklore tradition, oral narratives as performative arts and creation myths in translation from the aspect of ethnic culture and its significance among Santals. The paper also focuses on the historiography of the Santal world view and Santal culture. Keywords: Santal tribe, Binti, Creation Myth, Tribal Culture, Identity.

Lokaratna , 2019 ISSN No.2347-6427

Sl no Name of article and author Page no Folklore, Culture and Literature 1 Significance of Rural Female Folk Deities- Rituals, Culture, Belief System and Celebrations in Tamil Nadu Padmini Rangarajan 1 2 Revisiting Human and Non-human Relationship in Santal Worldview Arpita Raj 10 3 Binti: Re-thinking Santal Identity through the Creation Myth Nandini Tank 17 4 Sexually Aggressive Male Characters in Assamese Folktales Mridul Moran 29 5 Critiquing the Use of Retributivism in Contemporary Science Fiction KBS Krishna 35 6 Revisiting Oral Tales and Folkloric Tropes as Registers of Subversion and Social Critique: Reading Girish Karnad’s Hayavadanaas a Contemporaneous Version of Folklore Deblina Rout 44 7 Motherhood—An Alternative Identity? Beeja-Mantra as a Dialect of Third World Womanhood Ankita Ananyaa Gaya 58 8 9. Interlacing Themes and Forms: Anand’s Narrative Strategy on Human Exploitation Pradip Panda Politics of Gender and Witchcraft in Odisha Priyadarshini Mishra 65 Language 10 Linguistic Landscape and Language policies with reference to Federal Democratic Republic of Nepal: a Sociolinguistic study Rambandhu Subedi Hemanga Dutta 86 11 A Sociological Landscape of the Maram Tribe Neelam Singh 109 12 Needs of Digital Sign Board in India: A Case Study of Central Kolkata Priyanka Shukla Saralin A. Lyndoh 117 Pedagogy 13 Representation of recalled propositions in L1 by secondary level learners Kankan Das 134 14 Communicative Competence in Learning of English for Technical Students M. Maheswaran M. Rajaambedhkar 145 Interview 15 An Interview of Prof. Raghunath Meher Nilima Meher 153

Journal of Adivasi and Indigenous Studies

Journal of North East India Studies

Witch hunting is a superstitious practice that leads to the persecution and death of hundreds of women in India every year. This practice is prevalent in different parts of the country in various degrees and mostly single women and widows become targets of this least talked about violence on women. Empowerment of women and inculcation of scientific temper among the people can be seen as the means to root out such practices from the society. The present paper analyses the prevalence of this custom in Assam and through case study of the initiatives undertaken by Assam Mahila Samata Society (AMSS) towards rescue and rehabilitation of the victims, attempts to understand the role of alternative communication strategies in mitigation of the problem. It is observed that AMSS uses an interesting mix of awareness and capacity building activities through women's collectives designed specifically to provide a grassroots support system within the communities.

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From 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. Why have witch-hunts taken place in the past? What makes them endure to the present? How are witchcraft beliefs different from place to place? Why are women targeted as witches? What is the role of gender in witch-hunting? How can we make sense of how witch-hunts play out in today’s world? This review of diverse materials including scholarly articles and NGO reports tries to answer these questions and more from a feminist perspective, and attempts to piece together varied understandings on witch-hunting so as to find ways forward in which to respond to ongoing attacks on women in the name of witch-hunting.It particularly explores the value of moving beyond discourses of culture, illiteracy, superstition and irrationality, to investigate the structural reasons that explain the gendered nature of witch hunting. The review is a second publication by PLD on witch hunting, and part of a larger ongoing initiative for creating evidence and a knowledge base on the targeting of women as witches.

Which deities, spirits, or entities do you connect with? Are there specific pantheons or traditions that resonate with you? Explore the relationships you have formed with these immaterial beings. 5. How do you incorporate witchcraft into your daily life? Do you have daily rituals or practices that help you stay connected to your magic? Reflect on the ways in which witchcraft enriches your everyday experiences. 6. Are there any particular strengths or abilities that you possess as a witch? Perhaps you excel in divination, spellcasting, energy work, or healing. Consider the unique gifts you bring to the witchcraft community. 7. Have you faced any challenges or setbacks on your witchcraft journey? Reflect on how these experiences have shaped you and how they have strengthened your commitment to your craft. 8. How does your witchcraft intersect with your personal values and ethics? Consider the ways in which your magical practice aligns with your principles and the impact it has on your decision-making. 9. Are there any areas of witchcraft that you would like to explore further? Is there a specific branch, tradition, or practice that you feel drawn to? Reflect on the growth and expansion you envision for your witch identity. 10. How do you connect with and support other witches in the community? Do you participate in online forums, local covens, or gatherings? Reflect on the importance of camaraderie and shared experiences in your witchcraft journey. By reflecting on these questions, we can gain a deeper understanding of ourselves as witches. Remember, there are no right or wrong answers; this questionnaire is simply a tool for self-exploration. Embrace your individuality and embrace the magic that is uniquely yours. Blessed be, [Your Name].

Reviews for "Are you a witch of the moon or a witch of the sun? Find out with this quiz"

- Emma - 1 star - I found the Witch Identity Questionnaire to be extremely simplistic and not at all helpful in guiding me towards discovering my witch identity. The questions were too generic and lacked depth, making it difficult for me to connect with any of the options provided. Additionally, the limited number of choices made it feel like my identity was being put into a box, rather than allowing for individuality and uniqueness. Overall, I was disappointed with this questionnaire and would not recommend it to anyone looking for a genuine exploration of their witch identity.

- Ryan - 2 stars - The Witch Identity Questionnaire didn't live up to my expectations. I was hoping for a comprehensive questionnaire that would really delve into my beliefs and practices, but instead, I found it to be quite superficial. The questions were too broad and generalized, and the limited answers provided didn't capture the complexities of witchcraft and its various traditions. I feel like this questionnaire missed an opportunity to be more inclusive and open-minded, which ultimately made it a disappointing experience for me.

- Megan - 1 star - As someone who has been practicing witchcraft for several years, I was highly disappointed with the Witch Identity Questionnaire. It seemed more like a quiz you would find in a gossip magazine rather than a tool for self-discovery. The questions were simplistic and lacked any depth or nuance, which made it difficult for me to relate or engage with them. Furthermore, the predetermined answer choices felt limiting and did not encompass the full spectrum of witchcraft practices. Overall, I would not recommend this questionnaire to anyone serious about exploring their witch identity.

Discover your witch ancestry with this comprehensive identity questionnaire