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Journal articles on the topic 'Amulets'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Kiyanrad, Sarah. "Sasanian Amulet Practices and their Survival in Islamic Iran and Beyond." Der Islam 95, no. 1 (2018): 65–90. http://dx.doi.org/10.1515/islam-2018-0003.

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Abstract: As an element of material culture and popular belief, amulets reflect the religious and cultural identity of their producers and/or wearers. However, they may also testify to centuries-old iconographical (and textual) traditions. To remain effective and to meet the prevailing religious concepts of the time, those ancient amuletic iconographies and textual elements needed to be reinterpreted. This article takes a look into continuities between Sasanian and Islamic amulet culture in Iran, focusing on the technique of binding and sealing forces referred to on many Late Antique and Islam

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2

Sargsyan, Lusine, and Davit Ghazaryan. "Armenian Amulets from the Collection of Armenian Orthodox Diocese in Baghdad." Incantatio. An International Journal on Charms, Charmers and Charming 9 (December 2021): 42–79. http://dx.doi.org/10.7592/incantatio2020_9_sargsyan_ghazaryan.

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This study is dedicated to the Armenian manuscript and printed Amulet1 of the Armenian Diocese of Baghdad (DAOB). In this collection of early printings, there are two printed Amulets in scroll (Pr. n. 14, second half of the 19th century and Pr. n. 15, A.D. 1716). The third Amulet is a manuscript written in 1736 in the city of Erzrum (Karin) for a certain Ohan (Ms. n. 13). The scanned copies of these amulets are currently available through the website of Hill Museum and Manuscript Library (HMML).2 Since this paper is the first study of these amulets, it presents them in terms of codicology and

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3

Johnston, John, and Chaiyaporn Phayakhrut. "Beyond Rebirth: Materiality and Recycling in Thai Amulets." Journal of The Siam Society 112, no. 2 (2024): 119–32. http://dx.doi.org/10.69486/112.2.2024.8.

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The materials used to create Thai amulets are significant and often symbolic, affecting their perceived efficacy. Recently, modern materials like recycled plastic and glass have gained popularity, reflecting societal concerns such as environmental sustainability. These innovative amulets offer a critique of consumerism in Thai amulet culture, forging connections between Buddhism and environmentalism. Recycled plastic amulets created by Qualy Design & Dots Design Studio exemplify how materiality conveys Buddhist concepts. Despite their modern composition, these amulets are still ritually ac

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Cho, Kumoon. "A study on ways to utilize the cultural contents of amulets as a basic faiths." Barun Academy of History 17 (December 31, 2023): 147–86. http://dx.doi.org/10.55793/jkhc.2023.17.147.

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The content of this paper is a study on the amulets on which our basic faiths are based. Amulets have a preconceived notion of superstition. The amulet, however, is a symbolic image shaped to fulfill man's earnest desire. Amulets have been used for self-defense since prehistoric times to escape religious values, fear and anxiety around humans. Not only old people used amulets. Today, amulets are in our lives. It is used for the psychological stability that prevents and blessed many people in many parts of society. This is why we should not overlook the amulets or dismiss them only as superstit

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Devi Suci Windariyah and Maskud. "FOR GOLD AND THE BLESSING OF GOD: THE RATIONAL CHOICE FOR USING THE RABU WEKASAN AMULET IN THE EAST JAVANESE MUSLIM COMMUNITY." Al'Adalah 26, no. 2 (2023): 283–96. http://dx.doi.org/10.35719/aladalah.v26i2.376.

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Several scholars have different opinions regarding the law of the Rabu Wekasan amulet that lives in the Javanese Muslim community. However, despite these differences, the East Javanese Muslim community still carries out and uses amulets to carry out these rituals. This research aims to determine amulet users' perspectives on life, mindset, and worldviews, especially in the Sempen, Sumbertengah, Mumbulsari, and Jember communities. Researchers use a rational choice theory where a person's actions are primarily determined by values or choices using data collection techniques such as interviews, o

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Tuerk-Stonberg, Jacquelyn, and Jordan Bardzik. "Epigraphy, Image, and Material: The Strategic Power of the Word “And” on Byzantine Uterine Amulets." Magic, Ritual, and Witchcraft 18, no. 3 (2023): 333–63. http://dx.doi.org/10.1353/mrw.2023.a930892.

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Abstract: In the context of social taboos excluding bleeding women from church spaces, a Byzantine uterine amulet references the gospel story of the healing of the bleeding woman for those needing alternative means for aid. The word “and” begins its Greek inscription. This seemingly insignificant detail signals a resourceful and local application of authoritative tradition, rather than a rote or mistaken reproduction of the gospel text. The amulet’s specific use of “and” contributes in multiple ways to the amulet’s authority through its materiality, recitation, repetition, and embodiment. The

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Petrova, Daria A., Leonid A. Vyazov, Nikolay S. Myasnikov, Dmitry A. Stashenkov, and Alesia V. Zyl. "Animal Bone Amulets of the Imenkovo Culture (3rd–7th centuries CE)." Ufa Archaeological Herald 24, no. 4 (2024): 721–42. https://doi.org/10.31833/uav/2024.24.4.048.

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This article examines animal bone amulets, a distinct category of artifacts from the Imenkovo culture (3rd–7th centuries CE) in the Middle Volga region. These amulets, minimally modified beyond perforation, were crafted from the bones of both wild and domesticated animals. Wild animal bone amulets were likely linked to hunting magic rituals, while astragali from domesticated animals (cattle, sheep/goat, and pig) may have served as divination tools or gaming pieces (knucklebones). The species composition of wild animals used for amulets likely reflects specific cultural preferences. During the

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8

Junpitakchai, Jantra. "SUBSTANCE OF AMULETS AND CULTURAL DUTY." PEOPLE: International Journal of Social Sciences 9, no. 3 (2023): 36–52. http://dx.doi.org/10.20319/pijss.2023.93.3652.

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Since ancient times, each culture had an object called an “amulet” as a spiritual anchor to protect people from negative energy, evil, and injury. Humans were born in the world, and they need to confront many things for living their lives and survival. These things occurred with fear, pain, suffering, and others. Hence, amulets were created to strengthen mental power for getting ready to fight against what humans were unable to overcome. Humane belief in amulets has been passed down from generation to generation until today, the era of technological advancement and goodness. Those prosperities

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9

Suwanto Suwanto. "Makna Dibalik Perilaku Umat Buddha Dalam Mengoleksi Amulet (Studi Kasus: Umat Buddha Di Vihāra Jakarta Dhammacakka Jaya dan Umat Buddha Di Vihāra Buddha Metta Arama)." Dhammavicaya : Jurnal Pengkajian Dhamma 7, no. 1 (2023): 39–47. http://dx.doi.org/10.47861/dhammavicaya.v6i1.371.

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The author looks at the habits of Buddhists at the Jakarta Dhammacakka Jaya Vihara and Metta Arama Buddhist Viharas who wear necklaces in the form of pendants, bracelets so that the authors can formulate research problems in this thesis, namely: 1). What is the meaning behind the behavior of Buddhists in collecting amulets? In writing this thesis, the researcher uses the research method used is a qualitative method. The results of this study are (1) that amulets are objects with various shapes, which can be in the form of pendants, bracelets, rings, which have different functions, purposes and

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Langi, Kezia Clarissa, Setiawan Sabana, Hafiz Aziz Ahmad, and Dian Widiawati. "Killer’s Fashion: Transforming the Potential of Nias Saber’s Amulets into Indonesian Fashion Accessories." Humaniora 11, no. 2 (2020): 121–28. http://dx.doi.org/10.21512/humaniora.v11i2.6416.

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The research was conducted to discover the potential of Nias saber’s amulets into fashion accessories and to introduce the tradition of Nias saber’s amulets into society. Nias war costume had its unique way of distinguishing each other and gaining a spiritual strength, which was to accessorize its war costume with small amulets. This tradition was a new inspiration for developing a fashion look with local identity. Exploring Indonesian culture in the form of fashion accessories was done in order to extract Indonesian potential in the fashion industry. Styling small ‘amulets’ into clothing coul

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Ghazaryan, D. "Armenian Amulets in Scroll." Scriptorium slavicum, no. 2 (April 1, 2025): 87–97. https://doi.org/10.20913/script-2024-2-06.

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The article is devoted to Armenian amulets in scroll, which are stored in state (Matenadaran – Research Institute of Ancient Manuscripts named after Mesrop Mashtots (Armenia), Cathedral of the Holy Savior in New Julfa (Iran), Libraries of Mekhitarists’ Congregations (Italy, Austria), British Library (England), etc.) and private collections, and date back to the 15th–20th centuries. The article provides an explanation of the Armenian word amulet (h)mail, and synonyms that appear in the colophons of amulets. An overview of the famous collections of Armenian amulets in scroll is provided. The pro

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Fatonah, Fatonah. "Pemaknaan Jimat Sebagai Simbol Religi Bagi Mahasiswa Jepang." Jurnal Komunikasi Global 7, no. 1 (2018): 53–67. http://dx.doi.org/10.24815/jkg.v7i1.10500.

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This research started with the idea that many Japanese are not concerned with religious status. The Ippen monks in the 13th century made the concept of religion simpler for Japanese society through the use of amulets as religious symbols that were finally accepted by Japanese society. This study aims to determine the meaning, motives, and influence of amulets on the attitude and behavior of Japanese using qualitative methods with phenomenology approach and the theory of symbolic interaction. Data analysis techniques were in-depth interviews, participant observation, and documentation. The resu

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Samsurizal, Samsurizal, and Ifteakar Mohammad Sadi. "Azimat Dalam Perspektif Sosial-Budaya, Agama, Dan Spiritual Peradaban Manusia." Al-Qalam: Jurnal Kajian Islam dan Pendidikan 17, no. 1 (2025): 24–44. https://doi.org/10.47435/al-qalam.v17i1.3308.

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This study examines the historical roots of amulet usage and its role in the socio-cultural, religious, and spiritual traditions of human civilizations. Utilizing a qualitative research method with a historical approach, data were collected through literature analysis from various sources, including scholarly articles, books, and online documents. The findings indicate that amulets have been an integral part of people's beliefs and identities since early civilizations, serving as tools for protection and supernatural power. In various religions such as Islam, Hinduism, Buddhism, and Christiani

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Лапшин, А. Г. "ABOUT IMITATION OF «SUZDAL HYSTERA-AMULET»." Archaeology of Vladimir-Suzdal land, no. 12 (December 25, 2022): 131–39. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-387-9.131-139.

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Ближайшей аналогией «Суздальскому змеевику» является «составной каменный змеевик» из коллекции А. А. Бобринского. Эти два амулета сближает иконография, материал, надписи на русском языке. Амулет А. А. Бобринского принято считать антикварной подделкой. Однако компаративный анализ амулетов позволяет заключить, что «составной каменный змеевик» является не подделкой, но аналогией «Суздальскому змеевику», относится к категории изделий медицинского назначения и воплощает медицинскую традицию с историей более 2000 лет. The closest analogy to the «Suzdal hystera-amulet» is the «composite stone hystera

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15

Kwiecien, Kanyarat, Yuttana Jaroenruen, Jaturong Chitiyaphol, and Nattapong Kaewboonma. "Developing A Semantic Ontology to Represent Knowledge About Thai Amulets." International Journal of Religion 5, no. 11 (2024): 3431–44. http://dx.doi.org/10.61707/6s4y4j34.

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This study aims to construct a comprehensive ontology for Thai amulets that accurately encapsulates the scope of knowledge, structure, and concepts pertaining to this subject. The ontology development process encompasses three primary stages. The initial stage involves gathering expertise from specialists and relevant literature on Thai amulets. The subsequent stage examines individuals interested in amulets' behavior and information requirements. The final stage entails the creation of the ontology using the Protege program. This process is subdivided into three main tasks: 1) defining the ob

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16

Mordà, Barbara. "Foot-amulets: a possible amuletic value." Buried History: The Journal of the Australian Institute of Archaeology 47 (January 1, 2012): 67–70. http://dx.doi.org/10.62614/6057c931.

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A number of foot-shaped objects have been found in Bronze Age graves in the region of Messará, Crete. Previous scholars have suggested they may be amulets or talismans. One hypothesis advanced in the late 1960s proposed that they gave protection from poisonous snakes bites and were connected to the Minoan Snake Goddess cult. This paper reports on a new interpretative hypothesis for these objects based on an analysis of ancient sources, and paleontological and herpetological research. It also draws attention to analogous findings from Egyptian contexts, contemporary to those of Minoan Crete, to

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17

Saprykina, Irina, Elzara Khairedinova, Sergey Kichanov, Anton Rutkauskas, Nadezhda Belozerova, and Denis Kozlenko. "Golden Amulet-boxes and their Contents from the Excavations of the Roman Time Burial Ground Frontovoe 3." Stratum plus. Archaeology and Cultural Anthropology, no. 4 (August 2022): 167–81. http://dx.doi.org/10.55086/sp224167181.

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This article is devoted to the results of a comprehensive study of the finds of three gold amulet-boxes with preserved contents from the excavations of the Roman time burial ground Frontovoe 3 (Nakhimovsky district of Sevastopol). For amulets, an analysis of the chemical composition of gold was performed by XRF, and their structural elements were studied by neutron tomography (especially the soldered areas). Analysis of the internal contents, preserved in all three amulet-boxes, was carried out by neutron diffraction and Raman spectroscopy. As a result, it was found that sulfur (α-S8) was insi

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18

Johnson, Madeleine, and Evariste Fongnzossie. "Ethnobotanical Survey of Plants Used as Amulets Among the Banen Ethnic Group in Ndiki Sub-Division (Centre Region of Cameroon)." Acta Universitatis Agriculturae et Silviculturae Mendelianae Brunensis 68, no. 4 (2020): 741–53. http://dx.doi.org/10.11118/actaun202068040741.

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An ethnobotanical survey was carried in Ndiki sub-division of the Central Region of Cameroon to collect information on the use of plants in the manufacture of amulets among the Banen ethnic group. Focus group discussions and interviews were carried out from 2004 to 2010 and from 2013 to 2015 with a total of 50 respondents (34 men and 16 female) to gather information about local names of plants used, type of management (wild/cultivated), availability (common, sporadic, rare), existing threats, part(s) used, preparation methods, effects of amulets, associated taboos/beliefs, etc. A total of 11 p

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Khairedinova, Elzara. "Byzantine Healing Amulets from Southwestern Crimea." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 82–99. http://dx.doi.org/10.15688/jvolsu4.2020.6.6.

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Introduction. The article presents two unique items from the Southwestern Crimea – a bronze finger ring with an image of a lion-headed serpent Chnoubis, originating from a female burial of the first quarter of the 7 th century of the Gothic-Alanian burial ground near the village of Luchistoye, and a bronze medallion, which was found in the area of the village of Goncharnoye, with magic signs, formulas and an image of Chnoubis, which is tied to an altar, fighting a snake. Methods. According to some similar findings from the territory of the Eastern Roman Empire, the ring and the medallion are a

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Smoak, Jeremy D. "May Yhwh Bless You and Keep You from Evil: The Rhetorical Argument of Ketef Hinnom Amulet I and the Form of the Prayers for Deliverance in the Psalms." Journal of Ancient Near Eastern Religions 12, no. 2 (2012): 202–36. http://dx.doi.org/10.1163/15692124-12341238.

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Abstract Most of the attention that the two silver amulets discovered at Ketef Hinnom Jerusalem have received in recent scholarship has centered upon their date and relationship to the biblical texts. This is due in part to the fact that both amulets preserve formulations of the biblical Priestly Blessing from Numbers 6:24–26. The new edition of the amulets published in 2004, however, provides impetus for new questions about the form of the incantations on the amulets and what the magical objects tell us about ancient Judahite apotropaic practices. In particular, the new edition provides a cle

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Kilroe, Loretta. "Carrying Inundation Blessings: A Discussion of Pilgrim Flask Amulets in Ancient Egypt." Journal of Egyptian History 15, no. 2 (2022): 170–206. http://dx.doi.org/10.1163/18741665-bja10016.

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Abstract Pilgrim flasks were a ceramic form that first appeared in Egypt in the Eighteenth Dynasty. A small quantity of faience amulets in the shape of pilgrim flasks are known in several museum collections, but have not been studied in detail. The amulets are standardized in material and shape and, based on the limited contextual information, likely reflect a specific aspect of local belief, especially since their worn surface and bail for stringing suggests they were worn and touched regularly. It is suggested that these amulets are chronologically restricted and date between the Third Inter

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Khan, M. Karim, Reeva Aireen Busreea, and Masumatun Noor. "Amulet & Health." Community Based Medical Journal 6, no. 2 (2017): 3–5. http://dx.doi.org/10.3329/cbmj.v6i2.54722.

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Amulet use is global but it is more prevalent in SEA. Use of amulet in Bangladesh is quite common as well. In case of children it is being used for protecting children from all types of diseases & from all danger. The study was done in Community Based Medical College Hospital Bangladesh Pediatric ward in the month of 5th January, 15 to 8th January 15. It was a cross sectional descriptive type of study. Study population 82 admitted children age between six months to sixty months, average ±18.37 months. Amulets were found in 29.26%, Male 62.50%, female 37.50%. Average cost involvement $1.5 f

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Kalmring, Sven. "A new Throne-Amulet from Hedeby." Danish Journal of Archaeology 8 (October 1, 2019): 1–9. http://dx.doi.org/10.7146/dja.v8i0.110965.

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In 2017 a throne-amulet made from bone, once retrieved from the diggings of harbour excavation 1979/80 in Hedeby, was committed to the Wikinger Museum Haithabu. It constitutes the second specimen known from the site and fits well into the larger group of throne-amulets known from south-eastern Scandinavia. The academic discussion of these amulets as devotional pagan objects either in connection with the worship of Óðinn or else as thrones of vǫlur is controversial. The piece from Hedeby harbour does not seem to depict the typical block-chair, though, but is about the first indication for the e

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Rowe, Ignacio Márquez. "Ceramic stamp-seal amulets in the shape of the head of Pazuzu." Iraq 71 (2009): 151–59. http://dx.doi.org/10.1017/s0021088900000802.

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AbstractA new look at five stamp-seal amulets prompts the author to consider a particular type of Pazuzu-head amulet that has so far gone unnoticed and to publish for the first time the intaglio design on the reverse of one of them.

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Boer, Dick E. H. de. "Protego-proterreo. Making an Amulet by Mutilating a Manuscript." Quaerendo 41, no. 1-2 (2011): 112–25. http://dx.doi.org/10.1163/001495211x572094.

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AbstractThis contribution describes the way in which amulets functioned in the medieval Latin West at the intersection of magic, medicine and religion and the way in which they were made. A Pantaleon amulet from the late fifteenth or early sixteenth century serves as an example. This amulet has been cut out of a Bible leaf and still shows the essential text of the Last Supper, from Luke 22.

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Sakauchi, Tatsuo. "Amulets." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 2 (1986): 693–98. http://dx.doi.org/10.4259/ibk.34.693.

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Will, Frederic. "Amulets." Res: Anthropology and aesthetics 49-50 (March 2006): 249–60. http://dx.doi.org/10.1086/resvn1ms20167707.

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Hull, Lynda. "Amulets." Iowa Review 23, no. 1 (1993): 126–28. http://dx.doi.org/10.17077/0021-065x.4240.

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Anggriana, Lathifah, Sovi Oktavia, Ridwan Rahmansyah, and Latifah Rahimah. "Jimat dan Mistisme Pengikut Tarekat Syattariyah di Sumatera Barat Abad Ke-19 M." Hijaz: Jurnal Ilmu-Ilmu Keislaman 1, no. 3 (2022): 144–55. http://dx.doi.org/10.57251/hij.v1i3.913.

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This article aims to regulate the issues related to amulets and mysticism of the followers of the Syattariyah order in West Sumatra in the 19th century. The Syattariyah Order that entered and developed in West Sumatra has brought many changes in people's lives, one of which is the use of sharia-based amulets as a bulwark of self-defense and cure various diseases that are not detected with a doctor's stethoscope. This research uses historical methods through literature review of ancient manuscripts in the form of books left by the Syattariyah Order in the 19th century period and other literatur

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Bácskay, András, and Zoltán Niederreiter. "Notes on Two Amulets (Tyszkiewicz and de Serres) Inscribed with Sumerian Incantations." Altorientalische Forschungen 50, no. 1 (2023): 6–11. http://dx.doi.org/10.1515/aofo-2023-0002.

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Abstract This study supplements a previous paper that we published in this periodical: The Tyszkiewicz Amulet, a Chalcedony Pendant Inscribed with an Incantation on Thorn Bush: Notes on an Early Sumerian Kultmittelbeschwörung, AoF 46, 174–185. It compares the Tyszkiewicz amulet to another similar amulet formerly kept in the de Serres Collection and proposes that the two objects originate from the same workshop. Although the de Serres amulet bears a different incantation from the Udug-ḫul series, the two amulets are strikingly similar with regard to physical as well as textual aspects, the latt

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Won-In, Krit, Songtam Suksawang, Sawet Intarasiri, Chom Thongleurm, Teerasak Kamwanna, and Pisutti Dararutana. "Characterization of Thai Amulets: A PIXE Study." Advanced Materials Research 324 (August 2011): 505–8. http://dx.doi.org/10.4028/www.scientific.net/amr.324.505.

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The Thai amulets that created in an image of Lord Buddha meditation were made to explain the Dharma of Buddha and believed to bless every life in this world for good karma. Phra Somdej Wat Rakhang amulet is the top of the five most famous Thai amulets. There are many molds with various compositions. In this work, it was the first time that X-ray fluorescence spectrometry methods; scanning electron microscope cooperated with energy dispersive X-ray fluorescence spectrometer (SEM/EDS) and particle induced X-ray emission spectroscopy (PIXE) were carried out to analyze their compositions. Two samp

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Gür, Durmuş, and A. Nazlı Soykan. "Anadolu Kültüründe Nazar ve Nazarlıklar: Safranbolu Örneği /Evil Eye and Amulets in Anatolian Culture: The Case of Safranbolu." Journal of History Culture and Art Research 2, no. 3 (2013): 115. http://dx.doi.org/10.7596/taksad.v2i3.258.

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Öz Bu araştırma, Anadolu kültüründe yer alan nazar inancı ve bu inancın somut bir yansıması olan nazarlıklarla ilgili günümüze ulaşan bazı örnekleri incelemektedir. Araştırma kapsamında, günümüzde Safranbolu’da bulunan sivil ve dini mimaride, özellikle su yapılarında görülen nazarlık çeşitleri, teknik, tür ve çeşitlilik açısından incelenmiş ve fotoğraflarla belgelenmiştir. Safranbolu’nun Bağlarbaşı, Kıranköy (Atatürk Mahallesi), Gümüş, Hacı Halil, Baba Sultan, Çeşme, Karaali, Çavuş Mahalleleri’ndeki mimari eserlerde bulunan nazarlıklar, araştırma konumuzun kaynağını oluşturmaktadır. Araştırmad

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van Dijk, Jacobus. "The authenticity of the Arslan Tash Amulets." Iraq 54 (1992): 65–68. http://dx.doi.org/10.1017/s0021088900002497.

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The pair of amulets which form the subject of this brief contribution were bought in October 1933 by R. du Mesnil du Buisson from a local peasant while visiting the site of Arslan Tash, a town in northern Syria, some 160 km north-east of Aleppo, near the present-day border with Turkey. The site, which is the location of the ancient Assyrian colony Hadattu, had been excavated a few years earlier, and it is not impossible that the objects had in fact been stolen from the excavation. Both amulets are now preserved in the National Museum in Aleppo.The purchase of the amulets was announced by du Me

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Eshel, Esther, Hanan Eshel, and Armin Lange. "“Hear, O Israel” in Gold." Journal of Ancient Judaism 1, no. 1 (2010): 43–64. http://dx.doi.org/10.30965/21967954-00101004.

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This article presents a recently discovered gold amulet, dated to the 3rd century C. E. and inscribed with the Hebrew text of the “Shema‘” (Deut 6:4) in Greek characters. The amulet was found in 2000, in excavations of a cemetery in Halbturn, Austria. This discovery sheds new light on the history of the Jews in Roman Pannonia and illuminates how the Shema‘ was used and understood by Jews of late antiquity. In addition to a line-by-line commentary of the amulet, we also discuss the interpretive history of Deut 6:4 and the use of mezuzot and amulets in ancient Judaism.

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Fauzan, Fauzan, Helfi Helfi, Fajrul Wadi, and Dahyul Daipon. "Mystical Practices and Amulets: The Views of Abdul Karim Amrullah in Minangkabau Culture." Islam Transformatif : Journal of Islamic Studies 8, no. 1 (2024): 1–22. https://doi.org/10.30983/it.v8i1.8369.

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This research aims to explore the conception of magic and amulets during the time of Abdul Karim Amrullah, both in terms of concept and practice in Minangkabau. Magic and amulets are distinct aspects but closely related in Minangkabau culture. In the past, shamans primarily controlled magic, while amulets, as countermeasures, were held by tarekat scholars. Over time, with the integration of custom and Islam in Minangkabau's philosophy "adat bersendi syara' and syara' bersendi kitabullah," there was a shift in expertise between magic and amulets. Both became skills possessed by both shamans and

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García Molina, Andrés Jacobo. "Subway Amulets." Anthropology and Humanism 42, no. 1 (2017): 38–40. http://dx.doi.org/10.1111/anhu.12154.

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Berthold, Cornelius. "The Word of God in One’s Hand: Touching and Holding Pendant Koran Manuscripts." Das Mittelalter 25, no. 2 (2020): 338–57. http://dx.doi.org/10.1515/mial-2020-0041.

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AbstractKoran manuscripts that fit comfortably within the palm of one’s hand are known as early as the 10th century CE.For the sake of convenience, all dates will be given in the common era (CE) without further mention, and not in the Islamic or Hijra calendar. Their minute and sometimes barely legible script is clearly not intended for comfortable reading. Instead, recent scholarship suggests that the manuscripts were designed to be worn on the body like pendants or fastened to military flag poles. This is corroborated by some preserved cases for these books which feature lugs to attach a cor

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Khairedinova, Elzara Aiderovna. "Amulet Featuring the Image a Holy Rider from the South-Western Crimea." Античная древность и средние века 50 (2022): 96–115. http://dx.doi.org/10.15826/adsv.2022.50.006.

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The bronze pendant in question in the form of a fine shield was discovered in the south-western Crimea, in the vicinity of mediaeval Cherson. Its front side depicts a holy rider piercing a demon with a cross; the first words of Psalm 90 (according to the Orthodox Bible numeration) are engraved on the back. The image of a horse-rider piercing with a spear a daemon laying below the legs of his horse is one of most popular apotropaic scenes. It appeared on amulets in the Late Roman Period and became widespread in the Early Byzantine Period. The rider possibly designated Solomon as the fighter a

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Davidowicz, Klaus, and Armin Lange. "A Jewish Magic Device in Pannonia Superior?" Journal of Ancient Judaism 1, no. 2 (2010): 233–45. http://dx.doi.org/10.30965/21967954-00102012.

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A comparison with Jewish magic as well as Jewish and non-Jewish amulets shows that the exclusive use of Deut 6:4 in the Halbturn amulet for apotropaic purposes points to its Jewish origin. A Jewish oil lamp found in Carnutum, the capital of the Roman province of Pannonia Superior, demonstrates that Jews lived not far away from Halbturn and poses the question of whether the amulet was produced in Carnuntum. While the magician who produced the Halbturn amulet was most probably a Jew, the archaeological evidence of the grave in which the Halbturn amulet was found is inconclusive with regard to th

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Rassamakin, Yu, and O. Tuboltsev. "«SLINGSHOT-SHAPED» PENDANTS-AMULETS OF THE EARLY BRONZE AGE: DISTRIBUTION AND DATING." Archaeology and Early History of Ukraine 53, no. 4 (2024): 69–104. https://doi.org/10.37445/adiu.2024.04.05.

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The Early and Middle Bronze Age kurgans in the Northern Pontic region, accompanied by the bone slingshot-shaped pendants-amulets are published and analyzed in the paper. In the Dnipro-Molochna region five burials of the Yamna culture and one find at the Generalka 2 settlement of the Yamna culture on the Khortytsia island with such items are known. The seventh find in the burial of the Ingul Catacomb culture was discovered. Three more burials of the Yamna culture with these pendants-amulets are known in the Crimean steppe. The stratigraphic position of burials in the kurgans, burial rites, as w

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Kvilinkova, Elizaveta N. "Charm muska at the Gagauz in the context of religious identity and ethnocultural parallels." Historical Ethnology 7, no. 2 (2022): 274–93. http://dx.doi.org/10.22378/he.2022-7-2.274-293.

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In the article, traditional medicine is considered as part of traditional knowledge, which is one of the components of folk culture and is preserved by word-of-mouth. It is noted that each ethnic group has developed its own arsenal of folk methods of treatment, which is associated with folk traditions, religious beliefs and economic activities. The object of the author’s special study is the amulet «muska» (a small triangular object), which occupies a special place in the folk medicine of the Gagauz and is preserved at the present time. Based on the field material, the methods of its manufactu

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McBain, Paul. "The Amulet Culture of Thailand." Journal of The Siam Society 112, no. 2 (2024): 7–15. http://dx.doi.org/10.69486/112.2.2024.2.

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This introduction to the Special Edition on Thailand’s amulet culture provides an overview of the country’s vibrant and evolving landscape of amulet practices. It traces the historical development of diverse interpretations and uses of amulets in Thailand, highlighting how these practices have adapted over time. Additionally, the introduction discusses various theoretical frameworks that scholars have employed to understand why, in an era often said to be characterized by rationalism, such beliefs and practices not only endure but thrive. The introduction concludes by detailing how the article

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Arni, Arni. "KEPERCAYAAN DAN PERLAKUAN MASYARAKAT BANJAR TERHADAP JIMAT-JIMAT PENOLAK PENYAKIT." Jurnal Studia Insania 4, no. 1 (2016): 39. http://dx.doi.org/10.18592/jsi.v4i1.1112.

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This study is an important part of exploring on local valuable object development related to belief and treatment of Banjarese society in using amulets for medication. Amulets or assortment magic power stuffs are Sarigading fabric, Kalimbutuhan, Samban, Kuwari, Caping, Buyu and Sawan bracelets, rings, and Gelang barajah (a bracelet with a special mystical writing on it), Picis, Sisik Tenggiling (Fur’s a hedgehog), baju and saputangan berajah (clothes and handkerchief with a special mystical writing on it), etc. Banjares society uses the entire amulets are for therapy medium because they have a

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Wachowski, Krzysztof, and Grażyna Nawrolska. "Attempt at specifying the attribution of late medieval leather amulets From Central and Eastern Europe." Archaeologia Historica Polona 30 (June 15, 2024): 257–79. http://dx.doi.org/10.12775/ahp.2022.012.

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We determine the function of the so-called leather amulets, of which we already know 50 specimens, mainly as identifiers of medieval messengers. In several cases, we managed to identify the connection between the amulets and document/letter cases and to specify other tangible attributes of messengers. Owing to the diversity of the iconographic programme and, occasionally, also of inscriptions, we were able to identify the issuers of these artefacts, albeit not without some reservations: rulers, the wealthy, municipal self-governments, trade organizations, minnesingers, bishops, religious frate

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Pontzen, Benedikt. "What's (not) in a leather pouch? Tracing Islamic amulets in Asante, Ghana." Africa 90, no. 5 (2020): 870–89. http://dx.doi.org/10.1017/s0001972020000625.

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AbstractIslamic charms and amulets (lāyā) are simultaneously fairly common, highly valued and ardently contested items among Muslims in Asante. Tracing their history and the relations in which Muslims in Asante manufacture, make sense of and debate them, this article places such amulets within relations and delineates the discourses surrounding them. For those who manufacture and request them, these amulets are part not only of the Islamic tradition but of the divine, which permeates them. For their critics, these are un-Islamic idols that contravene the religion of Islam as they ‘keep people

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El-Tom, A. Osman. "Berti Qur'Anic Amulets." Journal of Religion in Africa 17, no. 3 (1987): 224–44. http://dx.doi.org/10.1163/157006687x00154.

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Raymond, D. "Charms and Amulets." Mankind 1, no. 2 (2009): 39–40. http://dx.doi.org/10.1111/j.1835-9310.1931.tb00849.x.

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Raymond, D. "Charms and Amulets." Mankind 1, no. 3 (2009): 63–64. http://dx.doi.org/10.1111/j.1835-9310.1931.tb00860.x.

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Neumann, Cora. "Amulets and Tears." Journal of Alternative and Complementary Medicine 9, no. 1 (2003): 21–23. http://dx.doi.org/10.1089/107555303321222919.

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Fjeld, Heidi E., and Inger K. Vasstveit. "Amulets as Infrastructure." HIMALAYA 43, no. 1 (2023): 20–41. https://doi.org/10.2218/himalaya.2023.8969.

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This article explores the use of amulets on children’s bodies, drawing on empirical examples from Mugum in western Nepal and theoretical insights from anthropology of personhood, kinship and infrastructure. Taking four-year old Tashi and his family in Mugum as a starting point, we show how the status of toddlers and small children is “extraordinary”; they are physically fragile, emotionally uncontrolled, and weakly connected, and in need of special protection. In the complex transition to ordinary personhood, amulets serve as one of many “technologies of protection” for children (Garrett 2013,

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