Pardon my mess as I ask if this makes any sense. It seems that witchcraft accusations occur more often when resources are scarce and politico-religious groups are attempting to unite group members to survive difficult times. The economic pressures in Salem are well documented, as were religious leaders’ unification efforts. Is there a correlation between the Satanic Ritual Abuse craze during the recession of the 1980’s and the political and religious conservatism of the Reagan years?

As you noted in your book Priests, Witches, and Power, there is an affinity in the goals of governments and evangelists. Governments spread agriculture — the perfect way to get physical nourishment — and evangelists spread salvation — the perfect way to get spiritual nourishment. Both know the only *right* way to live.

In the coming years I would expect to see accusations of witchcraft increase dramatically worldwide as resources become more scarce and increasing numbers of politico-religious fundamentalists and conservatives attempt to nourish themselves physically and spiritually.

That said, I take issue with the proposition that anthropologists have treated witchcraft primarily as an intellectual problem. That some anthropologists, e.g., Evans-Pritchard in Witchcraft, Oracle and Magic Among the Azande have taken this tack is undeniable. But others, e.g., I.M. Lewis, have employed a classic standard structural-functionalist approach that highlights issues similar to those you raise. The basic mechanism–witchcraft accusations leveled against those who are supposed to be envious of those afflicted by witchcraft–has been around for a very long time. It seems to me that the news in Elizabeth Colson’s data is that the range of persons accused of witchcraft has changed as the notion of family has contracted and individuals strive to distance themselves from claims based on relationships they now deny.