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| | The Virtual Pomegranate (Site not responding. Last check: 2007-11-03) |
 | | Another folk healer from central Sardinia told a researcher that one could acquire magic powers by going to a sacred place (a cemetery or church) and receiving su sinzale (a sign), although the nature of the sign was not specified (Selis, 1978:139). |
 | | While the pre-Christian roots of Italian folk magical practice are still quite evident, over the course of nearly 2000 years, it has become highly syncretized with Catholicism, so that it becomes difficult to tease out the pagan elements from their Christian interpretations and uses. |
 | | While folk magic could become a form of resistance, especially for women, who had few other means to acquire authority outside the domestic sphere, the relationship of folk magic to the structures of domination was never a simple one; resistance, as Foucault suggests, is inextricably intertwined with the power system that produces it (Foucault, 1984:295). |
| chass.colostate-pueblo.edu /natrel/pom/old/POM13a1.html (8569 words) |
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