On witchcraft and witch trials in seventeenth- and early eighteenth-century North America:
Baker, Emerson W. The Devil of Great Island: Witchcraft and Conflict in Early New England (New York, 2007).
Breslaw, Elaine G., Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies (New York, 1996).
Demos, John, Entertaining Satan: Witchcraft and the Culture of Early New England (Oxford, 1982).
Games, Alison, Witchcraft in Early North America (Lanham, 2010).
Godbeer, Richard, Escaping Salem: The Other Witch Hunt of 1692 (New York, 2005).
Godbeer, Richard, The Delhi’s Dominion: Magic and Religion in Early New England (Cambridge, 1992).
Hall, David D. Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England (New York, 1989).
Karlsen, Carol, The Delhi in the Shape of a Woman: Witchcraft in Colonial New England (New York, 1987).
Reis, Elizabeth Damned Women: Sinners and Witches in Puritan New England (Ithaca, 1997).
Wiseman, Richard, Witchcraft, Magic, and Religion in 17th-Century Massachusetts (Amherst, 1984).
Much has been written about the Salem trials. Notable contributions include:
Boyer, Paul and Nissenbaum, Stephen, Salem Possessed: The Social Origins of Witchcraft (Cambridge, MA, 1974).
Hoffer, Peter, The Devil’s Disciples: Makers of the Salem Witchcraft Trials of 1692 (Baltimore, 1996).
Norton, Mary Beth, In the Delhi’s Snare: The Salem Witchcraft Crisis of 1692 (New York, 2002).
Rosenthal, Bernard, Salem Story: Reading the Witch Trials of 1692 (Cambridge, 1993).
Some of the more original recent work on Salem concerns its use as a metaphor and how it has been re-imagined and marketed:
Adams, Gretchen A., The Specter of Salem: Remembering the Witch Trials in Nineteenth-Century America (Chicago, 2008).
DeRosa, Robin, The Making of Salem: The Witch Trials in History, Fiction and Tourism (Jefferson, 2009).
Gibson, Marion, Witchcrafl Myths in American Culture (New York and London, 2007).
There are few dedicated studies on the social history of witchcraft in European American societies in the eighteenth and nineteenth centuries, but valuable discussions are contained in books that explore the broader world of religion and culture in the period:
Benes, Peter (ed.), Wonders of the Invisible World: 1600—1800 (Boston, 1995).
Brooke, John L., The Refiner’s Fire: The Making of Mormon Cosmology, 1644—1844 (Cambridge, 1994).
Butler, Jon, Awash in a Sea of Faith: Christianizing the American People (Cambridge, Mass., 1990).
Leventhal, Herbert, In the Shadow of the Enlightenment: Occultism and Renaissance Science in Eighteenth-Century America (New York, 1976).
Quinn, Michael, Early Mormonism and the Magic World View (Salt Lake City, 1987). Seeman, Erik R., Pious Persuasions: Laity and Clergy in Eighteenth-Century New England (Baltimore, 1999).
Sobel, Mechal, The World They Made Together: Black and White Values in Eighteenth-Century Virginia (Princeton, 1987).
Attitudes towards Native Americans and their witchcraft beliefs in the period have attracted some significant recent studies:
Caves, Alfred A. Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America (2006).
Dennis, Matthew, Seneca Possessed: Indians, Witchcraft, and Power in the Early American Republic (Philadelphia, 2010).
Ebright, Malcolm and Rick Hendricks, The Witches of Abiquiu: The Governor, the Priest, the Genizaro Indians (Albuquerque, 2006).
Herring, Sidney L., Crow Dog’s Case: American Indian Sovereignty, Tribal Law, and United States Law in the Nineteenth Century (Cambridge, 2004).
Jortner, Adam, The Gods of Prophetstown: The Battle of Tippecanoe and the Holy War for the American Frontier (New York, 2012).
The study of magical cultures amongst the African American population in the nineteenth- and early twentieth century, and their representation, has been advanced considerably by: Anderson, Jeffrey E, Conjure in African American Society (Baton Rouge, 2005).
Chireau, Yvonne P., Black Magic: Religion and the African American Conjuring Tradition (Berkeley and Los Angeles, 2003).
Murray, David, Matter, Magic, and Spirit: Representing Indian and African American Belief (Philadelphia, 2007).
Moving into the twentieth century, the continuation of witchcraft beliefs and magical
practices in German American communities are detailed in:
McGinnis, J. Ross, Trials of Hex (Davis, CA, 2000).
Milnes, Gerald C., Signs, Cures & Witchery: German Appalachian Folklore (Knoxville, 2007).
Kriebel, David, Pourwouring Among the Pennsylvania Dutch: A Traditional Medical Practice in the Modern World (University Park, 2007).
Insights into witchcraft beliefs at the other end of the country are provided in Garcia, Nasario, Brujerias: Stories of Witchcraft and the Supernatural in the American Southwest and Beyond (Texas, 2007).
As to modem manifestations of witchcraft and American Wicca see:
Berger, Helen (ed.), Witchcraft and Magic: Contemporary North America (Philadelphia, 2005).
Berger, Helen, A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States (Columbia, 1998).
Clifton, Chas S., Her Hidden Children: The Rise of Wicca and Paganism in America (Lanham, 2006).
Ellis, ВІД, Raising the Devil: Satanism, New Religions, and the Media (Lexington, 2000),
Magliocco, Sabina, Witching Culture: Folklore and Neo-Paganism in America (Philadelphia, 2004).