Download Free The Devil In The Shape Of A Woman Book in PDF and EPUB Free Download. You can read online The Devil In The Shape Of A Woman and write the review.

"A pioneer work in…the sexual structuring of society. This is not just another book about witchcraft." —Edmund S. Morgan, Yale University Confessing to "familiarity with the devils," Mary Johnson, a servant, was executed by Connecticut officials in 1648. A wealthy Boston widow, Ann Hibbens was hanged in 1656 for casting spells on her neighbors. The case of Ann Cole, who was "taken with very strange Fits," fueled an outbreak of witchcraft accusations in Hartford a generation before the notorious events at Salem. More than three hundred years later, the question "Why?" still haunts us. Why were these and other women likely witches—vulnerable to accusations of witchcraft and possession? Carol F. Karlsen reveals the social construction of witchcraft in seventeenth-century New England and illuminates the larger contours of gender relations in that society.
In this work, Carol Karlsen reveals the social construction of witchcraft in 17th century New England and illuminates the larger contours of gender relations in that society. "A pioneering work in . . . the sexual structuring of society. This is not just another book about witchcraft".--Edmund S. Morgan, Yale University.
Transcribing the journal entries of a victim of the Salem witch trials, Lauren realizes that the secrets of Mercy's story extend beyond the pages of her diary, and forces her to take a startling new look at her own life.
Ms. Donna Haskins is an African American woman who wrestles with structural inequity in the streets of Boston by inhabiting an alternate dimension she refers to as the “spirit realm.” In this other place, she is prepared by the Holy Spirit to challenge the restrictions placed upon Black female bodies in the United States. Growing into her spiritual gifts of astral flight and time travel, Donna meets the spirits of enslaved Africans, conducts spiritual warfare against sexual predators, and tends to the souls of murdered Black children whose ghosts haunt the inner city. Take Back What the Devil Stole centers Donna’s encounters with the supernatural to offer a powerful narrative of how one woman seeks to reclaim her power from a lifetime of social violence. Both ethnographic and personal, Onaje X. O. Woodbine’s portrait of her spiritual life sheds new light on the complexities of Black women’s religious participation and the lived religion of the dispossessed. Woodbine explores Donna’s religious creativity and her sense of multireligious belonging as she blends together Catholic, Afro-Caribbean, and Black Baptist traditions. Through the gripping story of one local prophet, this book offers a deeply original account of the religious experiences of Black women in contemporary America: their bodies, their haunted landscapes, and their spiritual worlds.
The story of the Salem Witch Trials told through the lives of six women Six Women of Salem is the first work to use the lives of a select number of representative women as a microcosm to illuminate the larger crisis of the Salem witch trials. By the end of the trials, beyond the twenty who were executed and the five who perished in prison, 207 individuals had been accused, 74 had been "afflicted," 32 had officially accused their fellow neighbors, and 255 ordinary people had been inexorably drawn into that ruinous and murderous vortex, and this doesn't include the religious, judicial, and governmental leaders. All this adds up to what the Rev. Cotton Mather called "a desolation of names." The individuals involved are too often reduced to stock characters and stereotypes when accuracy is sacrificed to indignation. And although the flood of names and detail in the history of an extraordinary event like the Salem witch trials can swamp the individual lives involved, individuals still deserve to be remembered and, in remembering specific lives, modern readers can benefit from such historical intimacy. By examining the lives of six specific women, Marilynne Roach shows readers what it was like to be present throughout this horrific time and how it was impossible to live through it unchanged.
In her analysis of the cultural construction of gender in early America, Elizabeth Reis explores the intersection of Puritan theology, Puritan evaluations of womanhood, and the Salem witchcraft episodes. She finds in those intersections the basis for understanding why women were accused of witchcraft more often than men, why they confessed more often, and why they frequently accused other women of being witches. In negotiating their beliefs about the devil's powers, both women and men embedded womanhood in the discourse of depravity.Puritan ministers insisted that women and men were equal in the sight of God, with both sexes equally capable of cleaving to Christ or to the devil. Nevertheless, Reis explains, womanhood and evil were inextricably linked in the minds and hearts of seventeenth-century New England Puritans. Women and men feared hell equally but Puritan culture encouraged women to believe it was their vile natures that would take them there rather than the particular sins they might have committed.Following the Salem witchcraft trials, Reis argues, Puritans' understanding of sin and the devil changed. Ministers and laity conceived of a Satan who tempted sinners and presided physically over hell, rather than one who possessed souls in the living world. Women and men became increasingly confident of their redemption, although women more than men continued to imagine themselves as essentially corrupt, even after the Great Awakening.
With The Devil She Knows, Bill Loehfelm has written a pitch-black thriller in a fresh, compulsively readable voice, with pages that turn themselves. This is the real deal: a breakout novel by a writer whom Publishers Weekly has praised for his "superb prose and psychological insights." Life isn't panning out for Maureen Coughlin. At twenty-nine, the tough-skinned Staten Island native's only excitement comes from . . . well, not much. A fresh pack of American Spirits, maybe, or a discreet dash of coke before work. If something doesn't change soon, she'll end up a "lifer" at the Narrows, the faux-swank bar where she works one long night after another. But just like the island, the Narrows has its seamy side. After work one night, Maureen walks in on a tryst between her co-worker Dennis and Frank Sebastian, a silver-haired politico. When Sebastian demands her silence, Maureen is more than happy to forget what she's seen—until Dennis turns up dead on the train tracks the next morning. The murder sends Maureen careening out of her stultifying routine and into fast-deepening trouble. Soon she's on the run through the seedy underbelly of the borough, desperate to stop Sebastian before Dennis's fate becomes her own.
In Separated by Their Sex, Mary Beth Norton offers a bold genealogy that shows how gender came to determine the right of access to the Anglo-American public sphere by the middle of the eighteenth century. Earlier, high-status men and women alike had been recognized as appropriate political actors, as exemplified during and after Bacon's Rebellion by the actions of—and reactions to—Lady Frances Berkeley, wife of Virginia's governor. By contrast, when the first ordinary English women to claim a political voice directed group petitions to Parliament during the Civil War of the 1640s, men relentlessly criticized and parodied their efforts. Even so, as late as 1690 Anglo-American women's political interests and opinions were publicly acknowledged. Norton traces the profound shift in attitudes toward women’s participation in public affairs to the age’s cultural arbiters, including John Dunton, editor of the Athenian Mercury, a popular 1690s periodical that promoted women’s links to husband, family, and household. Fittingly, Dunton was the first author known to apply the word "private" to women and their domestic lives. Subsequently, the immensely influential authors Richard Steele and Joseph Addison (in the Tatler and the Spectator) advanced the notion that women’s participation in politics—even in political dialogues—was absurd. They and many imitators on both sides of the Atlantic argued that women should confine themselves to home and family, a position that American women themselves had adopted by the 1760s. Colonial women incorporated the novel ideas into their self-conceptions; during such "private" activities as sitting around a table drinking tea, they worked to define their own lives. On the cusp of the American Revolution, Norton concludes, a newly gendered public-private division was firmly in place.
Witchcraft in Early North America investigates European, African, and Indian witchcraft beliefs and their expression in colonial America. Alison Games's engaging book takes us beyond the infamous outbreak at Salem, Massachusetts, to look at how witchcraft was a central feature of colonial societies in North America. Her substantial and lively introduction orients readers to the subject and to the rich selection of documents that follows. The documents begin with first encounters between European missionaries and Native Americans in New France and New Mexico, and they conclude with witch hunts among Native Americans in the years of the early American republic. The documents—some of which have never been published previously—include excerpts from trials in Virginia, New Mexico, and Massachusetts; accounts of outbreaks in Salem, Abiquiu (New Mexico), and among the Delaware Indians; descriptions of possession; legal codes; and allegations of poisoning by slaves. The documents raise issues central to legal, cultural, social, religious, and gender history. This fascinating topic and the book’s broad geographic and chronological coverage make this book ideally suited for readers interested in new approaches to colonial history and the history of witchcraft.
Award-winning historian Mary Beth Norton reexamines the Salem witch trials in this startlingly original, meticulously researched, and utterly riveting study. In 1692 the people of Massachusetts were living in fear, and not solely of satanic afflictions. Horrifyingly violent Indian attacks had all but emptied the northern frontier of settlers, and many traumatized refugees—including the main accusers of witches—had fled to communities like Salem. Meanwhile the colony’s leaders, defensive about their own failure to protect the frontier, pondered how God’s people could be suffering at the hands of savages. Struck by the similarities between what the refugees had witnessed and what the witchcraft “victims” described, many were quick to see a vast conspiracy of the Devil (in league with the French and the Indians) threatening New England on all sides. By providing this essential context to the famous events, and by casting her net well beyond the borders of Salem itself, Norton sheds new light on one of the most perplexing and fascinating periods in our history.