The Little Book of Spells - An Introduction to White Witchcraft

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Kielburger, Craig; Kielburger, Marc (18 February 2008). "HIV in Africa: Distinguishing disease from witchcraft". Toronto Star. Toronto, Ontario, Canada: Toronto Star Newspapers Ltd. Archived from the original on 19 October 2017 . Retrieved 18 September 2017.

Lavrin, Asunción. Sexuality & Marriage in Colonial Latin America. Reprint ed. Lincoln: University of Nebraska Press, 1992, p. 192. [ ISBNmissing] Semple, Sarah (December 2003). "Illustrations of damnation in late Anglo-Saxon manuscripts" (PDF). Anglo-Saxon England. 32: 231–245. doi: 10.1017/S0263675103000115. S2CID 161982897. Archived (PDF) from the original on 31 July 2020 . Retrieved 26 October 2018. a b c d Cai, L. (2014). Witchcraft and the Rise of the First Confucian Empire. State University of New York Press. ISBN 978-1438448497. In Wicca, denominations are referred to as traditions, [14] while non-Wiccans are often termed cowans. [17] Wiccan definition of "Witchcraft" [ edit ]Although different Wiccans attribute different traits to the Horned God, he is most often associated with animals and the natural world, but also with the afterlife, and he is furthermore often viewed as an ideal role model for men. [44] The Mother Goddess has been associated with life, fertility, and the springtime, and has been described as an ideal role model for women. [45] Wicca's duotheism has been compared to the Taoist system of yin and yang. [40]

Young, Eric Van; Cervantes, Fernando; Mills, Kenneth (November 1996). "The Devil in the New World: The Impact of Diabolism in New Spain". The Hispanic American Historical Review. 76 (4): 789. doi: 10.2307/2517981. JSTOR 2517981. a b Ankarloo, Bengt; Clark, Stuart (2001). Witchcraft and Magic in Europe: Biblical and Pagan Societies. Philadelphia, Pennsylvania: University of Philadelphia Press. ISBN 978-0826486066. West, Harry G. Ethnographic Sorcery (p. 24); 2007. The University of Chicago Press. ISBN 978-0226893983 (pbk.). Emma Wilby says folk magicians in Europe were viewed ambivalently by communities, and were considered as capable of harming as of healing, [131] :51–54 which could lead to their being accused as malevolent witches. She suggests some English "witches" convicted of consorting with demons may have been cunning folk whose supposed fairy familiars had been demonised. [131] :123 Davies, Owen (1999). Witchcraft, Magic and Culture, 1736–1951. Manchester, England: Manchester University Press. ISBN 978-0719056567.Bussien, Nathaly et al. 2011. Breaking the spell: Responding to witchcraft accusations against children, in New Issues in refugee Research (197). Geneva, Switzerland: UNHCR Apart from extrajudicial violence, state-sanctioned violence also occurs in some jurisdictions. For instance, in Saudi Arabia practicing witchcraft and sorcery is a crime punishable by death and the country has executed people for this crime in 2011, 2012 and 2014. [44] [45] [46] Bristol, J. C. (2007). Christians, Blasphemers, and Witches: Afro-Mexican Ritual Practice in the Seventeenth Century. Albuquerque: University of New Mexico Press. Macfarlane, Alan (1999). Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Psychology Press. p.130. ISBN 978-0415196123. Semple, Sarah (June 1998). "A fear of the past: The place of the prehistoric burial mound in the ideology of middle and later Anglo‐Saxon England". World Archaeology. 30 (1): 109–126. doi: 10.1080/00438243.1998.9980400. JSTOR 125012.

The views of witchcraft in North America have evolved through an interlinking history of cultural beliefs and interactions. These forces contribute to complex and evolving views of witchcraft. Today, North America hosts a diverse array of beliefs about witchcraft. [102] [103] During the pagan era of ancient Rome, there were laws against harmful magic. [119] According to Pliny, the 5th century BC laws of the Twelve Tables laid down penalties for uttering harmful incantations and for stealing the fruitfulness of someone else's crops by magic. [119] The only recorded trial involving this law was that of Gaius Furius Cresimus. [119] Akosua, Adu (3 September 2014). "Ebola: Human Rights Group Warns Disease Is Not Caused By Witchcraft". The Ghana-Italy News. Archived from the original on 3 September 2014 . Retrieved 31 October 2017. Williams, Howard (1865). The Superstitions of Witchcraft. London: Longman, Green, Longman, Roberts, & Green– via Project Gutenberg.Witch Hunts in Modern South Africa: An Under-represented Facet of Gender-based Violence (PDF). MRC-UNISA Crime, Violence and Injury Lead Programm. 2009. CiteSeerX 10.1.1.694.6630. Archived from the original (PDF) on 25 April 2012 . Retrieved 7 June 2014. Boyer, Paul and Stephen Nissenbaum, eds. The Salem Witchcraft Papers: Verbatim Transcripts of the Legal Documents of the Salem Witchcraft Outbreak of 1692, Volumes I and II. New York: Da Capo Press, 1977. [ ISBNmissing] Wicca has no central authority figure. Its traditional core beliefs, principles, and practices were originally outlined in the 1940s and 1950s by an early High Priestess, Doreen Valiente and Gardner. The early practices were disseminated through published books and in secret written and oral teachings passed along to their initiates. There are many variations on the core structure, and the religion grew and evolved over time. It is divided into a number of diverse lineages, sects and denominations, referred to as traditions, each with its own organisational structure and level of centralisation. Due to its decentralised nature, there is some disagreement over what actually constitutes Wicca. Some traditions, collectively referred to as British Traditional Wicca (BTW), strictly follow the initiatory lineage of Gardner and consider Wicca to refer only to similar traditions, but not to newer, eclectic traditions. Others, as well as scholars of religion, tend to treat Wicca as a broad term for a religion with denominations that differ on some important points but share core beliefs and practices.