Witchcraft and turmoil snapchat Witchcraft has long been a topic of fascination and controversy. The practice of sorcery, magic, and the supernatural can ignite a sense of intrigue and fear in people. One platform that has seen the rise of witchcraft-related content is Snapchat. Snapchat, a popular social media platform known for its disappearing messages and filters, has become a hub for witches sharing their practices, spells, and rituals. Users can find a plethora of videos and images showcasing everything from tarot card readings to potion-making tutorials. The accessibility and anonymity of Snapchat make it an ideal platform for witches to connect and share their craft.

Magic, Ritual, and Witchcraft

The ritualized activities, trance states, preternatural abilities, and supposed interaction with spiritual entities (demons, ghosts, etc.) that characterize shamanism constitute a remarkably pervasive aspect of magic in many cultures from earliest antiquity even to the present. Whether they are called shamans, seers, medicine men, witch doctors, or occasionally witches, people engaged in some type of shamanistic practice have been revered and celebrated, feared, or condemned in many societies. In addition, scholars have argued that remnants or residues of shamanistic practices underlie numerous magical rites in many other societies. Perhaps most famously, Carlo Ginzburg identified shamanistic elements in the rites of the so-called benandanti (well-farers) of early modern Friuli. Although the benandanti claimed that they battled witches in a trance state to ensure the fertility of crops, investigating inquisitors eventually became convinced that the benandanti were themselves witches.

I Benandanti was published in Italian in 1966, and was largely brought to the attention of Anglophone scholars by William Monter in 1969. 1 The case of the benandanti and the idea of shamanism underlying witchcraft was then addressed in the mid-1970s by the leading authority on shamanism Mircea Eliade, 2 and Ginzburg’s original book was finally translated as The Night Battles in 1983. 3 Since then, shamanism has become an important explanatory paradigm for witchcraft both in Europe and beyond, accepted by many [End Page 207] scholars and contested by many others. 4 Perhaps to an even greater degree than the category “witchcraft,” the term “shamanism” conveys multiple meanings and implications, many of them vague, some of them contrasting or conflicting. Despite these problems, because the potential influence of shamanism is so wide, encompassing many areas of witchcraft, magic, and ritual more generally, it seemed an appropriate topic to address in a special forum in this journal. To that end, the editors asked several scholars for their thoughts regarding the use and utility of shamanism, in whatever form or meaning, in the study of magic and witchcraft.

Ronald Hutton begins the forum by examining the problematic meanings assigned to the originally Siberian term shaman as it was appropriated and used by Europeans, how shamanism may and may not relate to the category of witchcraft, and how each of these shifting categories may map onto various cultures. Gábor Klaniczay, one of the first scholars of European witchcraft to consider how shamanism and witchcraft might interconnect, traces the complex historiography of this topic and evaluates some of the perspectives it has generated. William Monter returns to Ginzburg’s benandanti, suggesting that they might best be considered as neither shamans nor witches, but instead should be placed in the broad tradition of magical healing, and that the role of gender as it relates to all these categories needs more direct attention. Rune Blix Hagen then considers the case of arctic Sami shamanism, noting both its relation to witchcraft accusations and its gendered features, and suggesting that shamanism itself needs to be redefined if it is to continue to be applied as broadly as it has been. Fumiaki Nakanishi continues this point by comparing shamanism to European cases of demonic possession, and by introducing non-European perspectives on the functioning of trance and ecstatic states.

The purpose of this forum section is to raise broad questions and frame major issues, which each of our contributors has valuably done. We would welcome further contributions on this subject, and hope that this is an area (one of many) in which Magic, Ritual, and Witchcraft can facilitate scholarly communication across disciplines and across wide areas of geographic and chronological concern. [End Page 208]

The accessibility and anonymity of Snapchat make it an ideal platform for witches to connect and share their craft. However, the presence of witchcraft on Snapchat has not been without its fair share of turmoil. The topic of witchcraft is controversial and often stigmatized in many societies.

Footnotes

1. E. William Monter, ed., European Witchcraft (New York: John Wiley, 1969), 158–64.

2. Mircea Eliade, “Some Observations on European Witchcraft,” in Eliade, Occultism, Witchcraft, and Cultural Fashions: Essays in Comparative Religions (Chicago: University of Chicago Press, 1976), 69–92; originally published in History of Religions 14 (1975): 149–72, and based on a lecture at the University of Chicago in 1974.

3. Ginzburg, The Night Battles: Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries, trans. John and Anne Tedeschi (Baltimore: Johns Hopkins University Press, 1983).

4. Ginzburg has remained very much.

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Witch Doctor

"I can read your future,
I can change it 'round some too.
I'll look deep into your heart and soul _. You do got a soul, don't you, Lawrence?
Make your wildest dreams come true!
I got voodoo,
I got hoodoo,
I got things I ain't even tried!
And I got friends on the Other Side. "

A Witch Doctor is a type of sorcerer whose magic style is shamanic rather than arcane, and is often some sort of spiritual leader or teacher. Like many European wizards, he's mysterious and downright creepy even by the standards of his environment. That's why he lives well away from everyone else. His hut is filled with dried and pickled remains of unpleasant and unidentifiable critters. If he doesn't have explicitly magical powers, then he may be a wetware version of the Mad Scientist.

You go to him because he might have a better plan or advice than other rubes, but no one wants to actually talk to him. If he's smart, he knows it and will remind you frequently. Unlike the Mentor, he's concerned with your quest and possibly be a little fond of you, but perhaps not your particular survival. He is usually completely frank and your success is all he really seems to be rooting for.

He may be a pagan Preacher Man whose duty is to minister to a community and lead its religious activity. He may serve as a mediator between humans the natural world or the Spirit World, and maybe his home is distant and secluded so he can stay closer to them. If Religion is Magic, then he wields Functional Magic. As the "doctor" part of his title suggests, he mostly uses his power for healing by working White Magic and brewing Healing Potions. But everyone knows better than to aggravate him, him because he can probably manage Black Magic and Curse just as well.

Even in recent times, most Witch Doctors have a semi-obvious ethnic derivation; the most tolerated currently is Jamaican/Caribbean (normally Haitian) and most will have a Vodoun slant. The Witch Doctor can also be a villainous character, what with voodoo getting the treatment it usually gets in Hollywood. If that's the case, expect his general griminess to be played for creeps rather than laughs. Other times, they may be an example that Dark Is Not Evil. Traditionally, Witch Doctors healed supernatural ailments and broke curses. Doctors for witch problems.

Don't look for a Witch Doctor in the familiar meadows of Arcadia — you will instead find him in an exotic jungle near a tribe of Hollywood Natives. There he will practice spooky Hollywood Voodoo, eager to add yours to his grim collection of Shrunken Heads. In stories (especially older ones) where The Missionary or Gentleman Adventurer is the hero, this figure neatly fits the villain role: a sinister pagan Evil Sorcerer who intends to stop the Mighty Whitey and wants to keep the poor natives trapped in ignorance and superstition. This type of portrayal is mostly a Dead Horse Trope.

Re-interpretations of the Witch Doctor persist, however. Ideas about what a Witch Doctor does are informed by shamanism , a diverse range of practices among many disparate indigenous peoples. These ideas are still poorly-understood (or misunderstood) by many, but this character may provide a way to explore them, so it remains not an entirely Discredited Trope. Contemporary works can enjoy it while sidestepping most ethnic stereotypes and the Unfortunate Implications attached. In the same way witches have been rehabilitated out of one-note archetypes, a Witch Doctor can be presented in a more interesting way.

This character might still be dark and spooky, but will remind you that Dark Is Not Evil. If they are morally good, they may be Creepy Good. If they fill a Mentor role to another character, they are likely a Trickster Mentor.

Some people believe that it is associated with evil or satanic practices, leading to discrimination and persecution of those who identify as witches. The snapchat community is not immune to this, as witches often face backlash and negative comments on their content. Despite the turmoil, the presence of witchcraft on Snapchat has also sparked a sense of community and empowerment. Many witches find solace in connecting with like-minded individuals and sharing their knowledge and experiences. The platform has allowed for the emergence of virtual covens, where witches can support and learn from one another. In conclusion, witchcraft on Snapchat is a topic that elicits both fascination and turmoil. While the presence of witchcraft content provides witches with a platform to connect and share their practices, it also exposes them to negative comments and discrimination. Nevertheless, the sense of community and empowerment that arises from these interactions highlights the ability of social media platforms to create spaces for marginalized communities..

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