What happens when Italian folk traditions cross the Atlantic? This video explores how Italian witchcraft, especially the healing practice of Segnature, has been reimagined, reinvented, and often misrepresented in the United States. From Leland’s Aradia to Wicca-inspired “Stregheria,” we’ll look at how Italian-American communities blended folklore, Catholic devotion, and Pagan spirituality to create new forms of practice. But are these the same as the vernacular traditions in Italy, or something entirely different?

This video is a recording of the paper I presented at the World Congress of the International Association for the History of Religions, held at Jagiellonian University in Kraków, Poland.

Join me as we unpack the myths, the reinventions, and the cultural translations behind Italian witchcraft in America.

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RECOMMENDED READINGS 📖

REFERENCES 📚

Cox, J. L. (2007). From primitive to indigenous: The academic study of indigenous religions. Ashgate.

De Martino, E. (1961). Sud e magia. Feltrinelli.

Hall, S. (1990). Cultural identity and diaspora. In J. Rutherford (Ed.), Identity: Community, culture, difference (pp. 222–237). Lawrence & Wishart.

Hobsbawm, E., & Ranger, T. (Eds.). (1983). The invention of tradition. Cambridge University Press.

Leland, C. G. (1899). Aradia, or the gospel of the witches. David Nutt.

Magliocco, S. (2004). Witching culture: Folklore and neo-paganism in America. University of Pennsylvania Press.

Magliocco, S. (2009). Italian American stregheria and Wicca: Ethnic ambivalence in American neopaganism. In M. F. Strmiska (Ed.), Modern paganism in world cultures: Comparative perspectives (pp. 55–86). ABC-CLIO.

Magliocco, S. (2026, forthcoming). Wicca alla marinara: La stregoneria neopagana italiana nella diaspora nordamericana. In M. Castagnetto Alessio, S. Palmisano, & N. Pannofino (Eds.), Rinascite pagane: Una religione dall'età della ragione alla postmodernità (pp. 45–67). Mondadori.

Owen, S. (2011). The appropriation of Native American spirituality. Continuum.

Pike, S. M. (2001). Earthly bodies, magical selves: Contemporary pagans and the search for community. University of California Press.

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Explore the teachings of the Temple of Set, one of the most influential yet misunderstood esoteric movements of the modern era. From Michael A. Aquino’s Diabolicon to the mysterious Leviathan Working, this lecture uncovers the philosophy of Xeper (self-becoming), the myth of Lucifer/Set, and the Temple’s quest for self-deification. Drawing on peer-reviewed scholarship and rare sources, we trace how Setianism reshaped the Left-Hand Path and challenged mainstream ideas of religion, magic, and identity.

If you’re curious about Satanism, esotericism, or the deeper currents of occult philosophy, this is a journey into the heart of one of the most radical magical traditions of our time.

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RECOMMENDED READINGS 📖

REFERENCES 📚

Dyrendal, A., Lewis, J. R., & Petersen, J. A. (2016). The invention of Satanism. Oxford University Press.

Flowers, S. E. (1999). Order of Leviathan papers. Privately circulated manuscript.

Granholm, K. (2012). The Left-Hand Path and post-Satanism: The example of the Temple of Set. In P. Faxneld & J. A. Petersen (Eds.), The devil's party: Satanism in modernity (pp. 209-228). Oxford University Press.

Granholm, K. (2014). Dark enlightenment: The historical, sociological, and discursive contexts of contemporary esoteric Satanism. Åbo Akademi University Press.

Petersen, J. A. (2012). The seeds of Satan: Conceptions of magic in contemporary Satanism. Aries, 12(1), 91-129.

Schipper, B. U. (2014). Ancient Egypt and modern occultism: Trajectories of religion from the pyramids to pyramidology. In A. B. Kilcher & P. Theisohn (Eds.), Die Enzyklopädik der Esoterik (pp. 413-431). Wilhelm Fink.

van Luijk, R. (2016). Children of Lucifer: The origins of modern religious Satanism. Oxford University Press.

Webb, D. (2004). Uncle Setnakt's essential guide to the Left Hand Path. Rûna-Raven Press.

Wimbush, V. L. (2015). Scripturalizing the Human: The Written as the Political.(2015). Taylor & Francis.

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In this video, I explore Aleister Crowley’s The Vision and the Voice and why it remains one of the most powerful and unsettling texts in the Western esoteric tradition. I look at how the figure of Babalon emerges as both a theophany and a ritual of unmaking, and how this visionary work challenges our assumptions about magic, subjectivity, and divine encounter. I also trace the shifting image of Lilith, from biblical warning to occult icon, focusing on her reimagining in modern esotericism through figures like Kenneth Grant and the rise of feminist magical traditions. If you're interested in Thelema, mysticism, or the deeper currents behind the archetypes of the divine feminine, this lecture offers a chance to descend into the Aethyrs and return transformed.

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MY COURSES 👩🏻‍🎓 https://drangelapuca.com/courses

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RECOMMENDED READINGS 📖

REFERENCES 📚

Agamben, G. (2009). The signature of all things: On method (L. D'Isanto with K. Attell, Trans.). Zone Books. (Original work published 2008)

Asprem, E. (2012). Arguing with angels: Enochian magic and modern occulture. State University of New York Press.

Crowley, A. (1998). The Vision and the Voice with commentary and other papers: The collected diaries of Aleister Crowley, volume II (1909–1914) (Vol. IV, No. 2 of The Equinox). S. Weiser.

Kripal, J. J. (2001). Roads of excess, palaces of wisdom: Eroticism and reflexivity in the study of mysticism. University of Chicago Press.

McGinn, B. (1998).The foundations of mysticism: Origins to the fifth century (Vol. 1 ofThe presence of God: A history of Western Christian mysticism). Crossroad Publishing Company.

Yates, F. A. (1964). The occult philosophy in the Elizabethan age. Routledge & Kegan Paul.

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