The pursuit of witches in 1994 was a significant event in modern history, showcasing the persistent belief in witchcraft and the consequences that result from it. While witch hunts were thought to be a thing of the past, this particular wave of persecution demonstrated that the fear and prejudice associated with witchcraft had not vanished. The year 1994 witnessed a resurgence of witch hunts, particularly in sub-Saharan Africa, where societies still held deeply ingrained superstitions and beliefs in black magic. The pursuit of witches in this context resulted in widespread violence and human rights abuses, with accused individuals facing discrimination, physical harm, and even death. One of the main reasons behind the pursuit of witches in 1994 was the belief that these individuals caused harm and misfortune within their communities. Many people attributed personal tragedies, illnesses, and natural disasters to the actions of witches, leading to a heightened sense of fear and suspicion.
The word Lammas derives from the Old English phrase hlaf-maesse, which translates to loaf mass. In early Christian times, the first loaves of the season were blessed by the Church. Stephen Batty says,
At Lammas, also called Lughnasadh, the hot days of August are upon us, much of the earth is dry and parched, but we still know that the bright reds and yellows of the harvest season are just around the corner. The two pieces from Alchemy below are just perfect to add to your ritual dress or gothic attire the symbolic Goddess top piece represents the triple moon and elemental forces, and the Sin Horned God below is her consort; very fitting for celebrating Mabon as a balanced pair.
Many people attributed personal tragedies, illnesses, and natural disasters to the actions of witches, leading to a heightened sense of fear and suspicion. This fear, coupled with the desire to protect their communities, drove individuals to take drastic measures in identifying and punishing alleged witches. In sub-Saharan Africa, witchcraft accusations were often intertwined with cultural and social issues.
Mabon: The pagan festival that marks the autumn equinox
As with all things that claim to be pagan, separating fact from myth can be problematic, largely because the pagans didn’t write anything down. Our understanding of ancient practices was born largely from conjecture. These myths were treated to a degree of re-invention during the Age of Enlightenment and were romanticised by the Victorians. However, in the case of Mabon, it’s noted (even by even staunch pagans/neo-pagans) that the word wasn’t applied to the autumnal equinox until the 1970s. And besides, Mabon is the God of Welsh mythology.
Read more about: Popular Culture
When is the autumn equinox in 2023?
by Jamie Dwelly
What the Welsh God of mythology has to do with the autumnal equinox isn’t clear, especially when we consider that the holiday in question wasn’t even recognised as a pagan-Celtic celebration by the Welsh. However, it is now, though a purely pagan/neo-pagan holiday, and one of the eight Wiccan sabbats celebrated during the year. Mabon occurs between the 21st and 24th of September, the exact opposite of the Vernal Equinox, to mark the beginning of spring, though in Wiccan parlance it’s better known as Ostara. The pagan, eight-spoked, wheel of the year denotes winter (Yule), spring (Ostara), summer (Litha) and autumn (Mabon), with each season split by what is commonly referred to as ‘cross-quarter days. For example, Mabon is equidistant between the start of ‘Lughnasadh’ on the 1st of August and Samhain on the 1st of November.
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Ancient rituals that mark the start of autumn
While ‘Mabon’ and ‘Autumn Equinox’ have been conflated to create an event without any solid provenance, both elements are authentic in their own right. Mabon derives from the Mabinogion (pronounced Mabin-OGion), a collection of 14th-century stories written in Middle Welsh. The Mabinogion was compiled from texts found in two late-medieval manuscripts. The Red Book of Hergest and The White Book of Rhydderch, that date from the eleventh and the fourteenth centuries. These texts were edited and translated by antiquarians, William Pughe and Lady Charlotte Guest in the early 19th century. However, if the contents may be subject to the fashionable whims of the day, the gist of the narrative prose that defines the publication is genuine.
Read more about: Ancient History
5 pagan traditions for celebrating the autumn equinox
by Rachel Littlewood
Similarly, harvest festivals have always been celebrated in some form or another throughout history. It was customary to use the early/mid-September harvest (full) moon to gather as many of the few remaining crops before the autumnal rains made the task increasingly more arduous. And after the grain, fruit and crops have been safely stored away, why not celebrate the fact that you have a chance of making it through winter with, at the very least, the odd bonfire and a merry tune?
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The pagan roots of Pancake Day and Shrove Tuesday
Over the years these celebrations have been variously ritualised, for example, one of the (many) traditions associated with pagan-Celtic harvest festivals involves dressing the last remaining corn sheaf in fine clothes before releasing the spirit of the corn by setting the effigy alight. But it would seem that Mabon celebrations are more subtle, symbolised by the horn of plenty (the cornucopia) and the humble apple.
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Samhain and the pagan roots of Halloween
The Cornucopia acts as a metaphor for a healthy harvest, while its shape imbues the fundamental characteristics of male and female. The Apple symbolises the fruit of the harvest for one fairly obvious reason (it’s in season) but above and beyond that it’s believed to represent healing, renewal, regeneration, and even immortality, with one little trick up its sleeve.
Cut an apple width way and it reveals a little pentagram. The pentagram represents the elements of Earth, Air, Fire, Water and Spirit on each of its five points. It makes a perfect motif on the Mabon altar, alongside other seasonal fruits, to celebrate the gifts from the earth and give hope to the dark months ahead.
But! Before you cut the apple in half, how about a round of apple magic, one of the ‘traditional’ games played during Mabon.
Accusations were frequently used to settle disputes, exert control over marginalized groups, or explain and justify socioeconomic disparities. Women, in particular, were disproportionately targeted due to prevailing gender stereotypes and deeply rooted misogyny. The pursuit of witches in this context often served as an extension of existing gender inequalities and power dynamics. The pursuit of witches in 1994 revealed the dark side of human nature, with mob violence and vigilantism becoming prevalent. Accused individuals were subject to public beatings, torture, and lynchings, all in the name of justice. In some cases, trials were conducted, but they were often biased, lacking due process, and influenced by superstition rather than evidence. The pursuit of witches perpetuated a cycle of violence and human rights violations, as communities turned against one another in the name of eradicating alleged evildoers. It is important to note that the pursuit of witches in 1994 was not limited to sub-Saharan Africa. This phenomenon also occurred in other regions of the world, although with varying degrees of intensity and cultural context. The persistence of witch hunts in the modern era highlights the enduring power of superstition and the need for education and awareness to combat these beliefs. In conclusion, the pursuit of witches in 1994 was a chilling reminder of the dangers of superstition and the potential for violence when fear and prejudice take hold. It served as a reflection of societal attitudes and power dynamics, with women and marginalized groups being disproportionately affected. The events of 1994 demonstrate the ongoing need for education, dialogue, and respect for human rights to prevent the recurrence of such persecution in the future..
Reviews for "The Impact of the Media on the 1994 Witch Hunts"
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