La bruja, el diablo y el inquisidor
La bruja, el diablo y el inquisidor
La Inquisición frente a la locura en la España de los siglos XVI y XVII (II). La eliminación de los herejes
This article's second part puts forward the fate of those mad defendants inquisitors considered likely to spread their prophecies and slanders. Essentially, the article analyses certain cases where inquisitors used madness as a power means to exclude, isolate and get rid of them, once and for all. Besides, cases where particularly dangerous slander...
Encuentros y desencuentros entre histéricas y meigas: una revisión de los usos y abusos
Meigas are one of the most emblematic figures of the traditional and popular Galician culture, assuming themselves different knowledge, from natural therapists to bad women. In any case, they are an eminently feminine personage, as the hysterical ones. In this work, we do not try to assimilate both, but, across the characterizations of meigas and h...
Del país de las hadas a las hogueras diabólicas
This contribution reflects about the evolution of the mythical and fantastic fairies, typical of legends, folklore and literature, to the figure of the wicked witch, condemned by the inquisitors and demonologists of the late middle ages and the beginnings of modernity. The methodology followed has been the use of various sources: treaties on demono...
Experiencias, magia y colonialidad. Reflexiones sobre estudiantes y brujas en Santiago del Estero, Argentina
This article aims at performing an analysis based on narratives about everyday experiences of subjects living in Santiago del Estero, Argentina, which are mediated by a mythical record: one of them religious and the other sex-generic. This time, we work on the relation between two characters: the student of magic and the witch, thus articulating my...
Canidia, esposa del Orco, de Las lágrimas de Angélica, y Orcavella, de La silva curiosa, ¿hechiceras, ogresas o… brujas?...
El presente artículo profundiza en Orcavella de la Silva curiosa de Julián Medrano (1583), y Canidia de Las lágrimas de Angélica de Luis Barahona de Soto (1586), figuras apenas estudiadas, con el fin de determinar si podrían catalogarse como ogresas o como brujas y, sobre todo, de demostrar que representan el eslabón entre antecedentes como Claudin...
El reencantamiento terrorífico del cuento argentino: Mariana Enríquez
This article aims to catch a glimpse of the innovative way in which horror reappears in Argentine literature of the last few years by analyzing Los peligros de fumar en la cama, by Mariana Enríquez, particularly in the stories “El Carrito” and “La Virgen de la tosquera”. In this book, which was published in 2009 and includes a dozen short stories, ...
Brujas contemporáneas: entre mundos y devenires espirituales
This text narrates the understanding of certain spiritual-healing experiences of contemporary women at the sight of Chicana and indigenous feminist epistemologies. It contains a methodological design that is comprised of interviews and autoethnographic testimonies. The article highlights the construction of a bridge knowledge as a key element in th...
Brujas en Palencia. De la creencia popular a la recreación literaria.
Legends about witches existed in the popular imaginary until the second half of the past century. In order to outline these beliefs, we turn to the news of the oral tradition from Palencia which have been written in folkloric tales and literary costumbrismo, and also oral testimonies gathered at the end of the century. / Hasta la segunda mitad del ...
El demonio de las brujas y la Inquisición de México: María Valenzuela, Felipa de Santiago de Canchola, la mulata María y...
En la Nueva España se perfilan dos o más modelos demoniacos ligados al aquelarre de las brujas: uno sin duda sincrético y autóctono —pero siempre influido por el patrón ibérico— y otro exclusivamente apegado al arquetipo europeo que encuentra en la tradición medieval del viejo mundo su origen. A través de unos documentos de la Inquisición de México...
