Lewis, Laura A. Hall of mirrors: power, witchcraft, and caste in colonial Mexico. Durham, N.C.:Duke University Press, 2003, p. 13. [ ISBNmissing] Overall, witchcraft beliefs and practices in Asia vary widely across cultures, reflecting historical, religious, and social contexts. In Kenya, there have been reports of mobs burning people accused of witchcraft, reflecting the deep-seated beliefs in the supernatural. [93] Malawi faces a similar issue of child witchcraft accusations, with traditional healers and some Christian counterparts involved in exorcisms, causing abandonment and abuse of children. [94] In Nigeria, Pentecostal pastors have intertwined Christianity with witchcraft beliefs for profit, leading to the torture and killing of accused children. [95] Sierra Leone's Mende people see witchcraft convictions as beneficial, as the accused receive support and care from the community. [96] The witch’s familiar was usually a small animal, sometimes as tiny as a housefly. The witch fed the familiar and in return, it might grudgingly act out her commands. It was, in fact, a kind of fairy known as the household brownie or hob. These creatures favour cream and have to be appeased by constant offerings of it or they can start to behave like poltergeists. It was therefore assumed that they could be put to work ruining the work of other householders.

Here's a breakdown on the history of witchcraft and an answer to the age-old question, "Are witches real?" By the time of the Code of Hammurabi (about 2000 BC), the use of magic to harm others without justification was subject to legal repercussions: Grossman uses altars to engage with the physical realm to elevate her practice. She also uses herbalism and plants, as well as talismans and amulets to bring protective energy. A Global Issue that Demands Action" (PDF). the Academic Council on the United Nations System (ACUNS) Vienna Liaison Office. 2013. Archived (PDF) from the original on 30 June 2014 . Retrieved 7 June 2014.The vicar in the village tells you that the dead that remain in the earth are those condemned to hell. Some people say that the dead riders are wreathed in flames, and their saddles are red-hot iron. Those people say that if you do get any power from the riders, it’s the power of hell and devils.

Geschiere, Peter (1997). The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa. Translated by Peter Geschiere and Janet Roitman. University of Virginia Press. p.13. ISBN 0813917034.Silverblatt, I. (1983). "The evolution of witchcraft and the meaning of healing in colonial Andean society". Culture, Medicine and Psychiatry. 7 (4): 413–427. doi: 10.1007/BF00052240. PMID 6362989. S2CID 23596915. Cimpric, Aleksandra 2010. Children accused of witchcraft, An anthropological study of contemporary practices in Africa. Dakar, Senegal: UNICEF WCARO Pope, J.C. (1968). Homilies of Aelfric: a supplementary collection (Early English Text Society 260). Vol.II. Oxford, England: Oxford University Press. p.796.