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Journal articles on the topic 'Evil eye'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

McNamara, John J. "THE EVIL EYE." Pediatrics 96, no. 4 (1995): 747. http://dx.doi.org/10.1542/peds.96.4.747.

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Poorly understood cultural practices may mystify the pediatrician. The wearing of "charms" to ward off the evil eye is common among many cultures. In our area a large number of Cape Verdean infants wear a small black ceramic bead with twenty-four white dots on a cord either around the waist or around the arm. Recently, in changing an IV, a nurse cut off this charm to the extreme consternation of the parents. The bead is viewed as an early warning device to alert the parents to the existence of an evil eye directed at their child. I am told that if "twenty-four evil eyes have been applied" the

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2

Conner, Jill. "The Evil Eye." Afterimage 36, no. 2 (2008): 8–10. http://dx.doi.org/10.1525/aft.2008.36.2.8.

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3

Lyle, William M. "THE EVIL EYE." Optometry and Vision Science 69, no. 8 (1992): 664. http://dx.doi.org/10.1097/00006324-199208000-00014.

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4

De Ambrogi, Marco. "The evil eye." Lancet 393, no. 10166 (2019): e1. http://dx.doi.org/10.1016/s0140-6736(18)33256-2.

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5

Türkmenoğlu BERKAN, Saliha, and Bilgen Tuncer MANZAKOĞLU. "EVIL EYE BELIEF IN TURKISH CULTURE: MYTH OF EVIL EYE BEAD." TURKISH ONLINE JOURNAL OF DESIGN, ART AND COMMUNICATION 6, no. 2 (2016): 193–204. http://dx.doi.org/10.7456/10602100/013.

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6

Matza, Diane. "Goodbye, Evil Eye (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 2 (2001): 132–33. http://dx.doi.org/10.1353/sho.2001.0153.

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7

Tahir, Tayabba Batool. "A Discursive Analysis of Religio-cultural Perceptions about Evil Eye among Female Residents of Ghareebabad, Multan." Global Sociological Review VI, no. II (2021): 97–103. http://dx.doi.org/10.31703/gsr.2021(vi-ii).12.

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Evil eye is a malignant glance that can damage well being of the person upon whom it’s casted. Evil eye can be intentional or unintentional. The roots of evil eye lie in envious feelings towards someone’s health, wealth, social and personal growth. Evil eye is a widely accepted belief across the globe as it elucidates inexplicable misfortunes faced by an individual or a group of people. By conducting an ethnographic fieldwork of four months among females of Ghareebabad, this study explores varied cultural and religious perceptions about evil eye prevalent in Pakistan. For this study, in-depth

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8

Elliott, John H. "The Evil Eye and the Sermon On the Mount." Biblical Interpretation 2, no. 1 (1994): 51–84. http://dx.doi.org/10.1163/156851594x00042.

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AbstractBelief in the malignant force of the Evil Eye and strategies to ward off its destructive power pervaded the cultures of the ancient Near East and Circum-Mediterranean basin. This belief was shared by the biblical communities who in their writings refer frequently to the Evil Eye, its associated dispositions, and means of protection from its injurious effects. This paper situates one such biblical Evil Eye text within its cultural context. Following a summary of salient features of Evil Eye belief and practices and a review of biblical Evil Eye texts, the focus is on one reference to th

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9

Aỗalsteinsson, Jón Hnefill, Alan Dundes, and Jon Hnefill Aoalsteinsson. "The Evil Eye: A Casebook." Asian Folklore Studies 52, no. 2 (1993): 397. http://dx.doi.org/10.2307/1178166.

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10

van de Ven, Niels, Marcel Zeelenberg, and Rik Pieters. "Warding Off the Evil Eye." Psychological Science 21, no. 11 (2010): 1671–77. http://dx.doi.org/10.1177/0956797610385352.

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11

Thomsen, Marie-Louise. "The Evil Eye in Mesopotamia." Journal of Near Eastern Studies 51, no. 1 (1992): 19–32. http://dx.doi.org/10.1086/373522.

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12

Kuffner, Emily. "Bawds, Midwifery, and the Evil Eye in Golden Age Spanish Literature and Medicine." Humanities 12, no. 4 (2023): 78. http://dx.doi.org/10.3390/h12040078.

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This article explores the relationship between the alcahueta or bawd, the evil eye, and midwifery in the early modern Spanish cultural imaginary. The evil eye, though an ancient belief, received renewed attention in theological and medical texts, including midwifery manuals, from the late fifteenth until the mid-sixteenth century, coinciding with the popularity of texts such as La Celestina featuring bawds. This article explores cultural debates regarding whether the evil eye was a natural phenomenon caused by corrupted bodily fluids emanating from post-menopausal women, or a result of witchcr

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13

Bell, April J., Zelda Arku, Ashura Bakari, et al. "‘This sickness is not hospital sickness’: a qualitative study of the evil eye as a source of neonatal illness in Ghana." Journal of Biosocial Science 52, no. 2 (2019): 159–67. http://dx.doi.org/10.1017/s0021932019000312.

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AbstractPrevious research has described the evil eye as a source of illness for pregnant women and their newborns. This study sought to explore the perceptions of the evil eye among mothers whose newborns had experienced a life-threatening complication across three regions of Ghana. As part of a larger, quantitative study, trained research assistants identified pregnant and newly delivered women (and their newborns) who had survived a life-threatening complication at three tertiary care hospitals in southern Ghana to participate in open-ended, qualitative interviews about their experiences in

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14

Sagiv, Gadi. "Dazzling Blue: Color Symbolism, Kabbalistic Myth, and the Evil Eye in Judaism." Numen 64, no. 2-3 (2017): 183–208. http://dx.doi.org/10.1163/15685276-12341459.

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The color blue is thought to protect against the evil eye in Mediterranean cultures. This article unfolds the yet-unstudied role played by kabbalistic theology, symbolism, and myth in the construction of the color blue as a protective color for Jews. It traces particularly the development of a medieval kabbalistic myth of a dazzling blue garment of the feminine aspect of the godhead, protecting her from contact with evil forces. The article shows how this myth became the foundation for various practices against the evil eye among Jews in the modern period and contextualizes this myth within th

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15

Nazir, Dr Yasmin, Dr Muhammad Muavia Khan, and Syeda Madiha Saif. "The Reality of Bad Eyesight and Its Effects and Remedies in the Light of Qur'an and Hadith(A research review)." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 1 (2022): 132–43. http://dx.doi.org/10.53575/u14.v6.01.(22)132-143.

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Knowledge is essential for every Muslim in every age and in entering the faith of every nation that he is aware of the reality of evil eye. Evidence of this has been found in human society since its inception. The evil eye is influenced by evil forces through polytheistic words and actions. Because of this, not only the common man but also the prophets of Allah were affected. Most of the children and men, especially women, fall prey to the evil eye, because Allah Almighty has made women weak and weak-endured, due to which they are subjected to atrocities against them or incidents against their

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16

Popa, Romeo. "The Evil Eye and the Cross." Early Christianity 12, no. 4 (2021): 447. http://dx.doi.org/10.1628/ec-2021-0031.

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17

Nair, Akshay Gopinathan, Mihir G. Trivedi, Shruti P. Shirwadkar, Nayana A. Potdar, and Chhaya A. Shinde. "Black Dots and the Evil Eye!" Journal of Pediatric Ophthalmology & Strabismus 52, no. 5 (2015): 265–66. http://dx.doi.org/10.3928/01913913-20150819-02.

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18

Camnitzer, Luis. "Art, politics and the evil eye." Third Text 6, no. 20 (1992): 69–76. http://dx.doi.org/10.1080/09528829208576369.

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19

Berger, Allan S. "The Evil Eye: A Cautious Look." Journal of Religion and Health 52, no. 3 (2011): 785–88. http://dx.doi.org/10.1007/s10943-010-9450-8.

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20

Berger, Allan S. "The Evil Eye—An Ancient Superstition." Journal of Religion and Health 51, no. 4 (2011): 1098–103. http://dx.doi.org/10.1007/s10943-011-9493-5.

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21

Graham, Lloyd D. "The Moon card of the Tarot deck may reprise an ancient amuletic design against the Evil Eye." Eikon / Imago 11 (March 1, 2022): 71–77. http://dx.doi.org/10.5209/eiko.77344.

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This paper proposes a novel source for –or at least influence on– the iconography of the Moon trump in the Rider-Waite Tarot deck, which preserves the design from the Tarot de Marseille. In fact, the Moon template appears to date back to the earliest days of the Tarot. The proposed source or prototype is a Greco-Roman talismanic design against the Evil Eye known as the “all-suffering eye”, which frequently occupies the reverse face of Byzantine copper/ bronze “Holy Rider” amulets. The paper identifies compositional elements that correspond in the Evil Eye and Moon card designs, presents reason

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22

Hossain, P. "The evil curse of ocular pemphigoid." Eye 25, no. 9 (2011): 1107–8. http://dx.doi.org/10.1038/eye.2011.181.

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23

OKUNISHI, Shunsuke. "A Persian Amulet against the Evil Eye." Bulletin of the Society for Near Eastern Studies in Japan 36, no. 1 (1993): 107–17. http://dx.doi.org/10.5356/jorient.36.107.

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24

Dickie, Matthew W. "Heliodorus and Plutarch on the Evil Eye." Classical Philology 86, no. 1 (1991): 17–29. http://dx.doi.org/10.1086/367227.

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25

Chamoreau, Claudine, та Natalia Cáceres Arandia. "Wa tʃena ‘The Evil Eye’". International Journal of American Linguistics 90, S1 (2024): S141—S157. http://dx.doi.org/10.1086/728130.

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26

Hein, Timothy. "Book Review: The Evil Eye in the Ancient World: John H. Elliott, Beware of the Evil Eye, Volume 3: The Evil Eye in the Bible and the Ancient World." Expository Times 129, no. 11 (2018): 535–36. http://dx.doi.org/10.1177/0014524618780072.

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27

Koivisto, Jussi Kalervo. "Martin Luther’s Conception of fascinare (Gal. 3:1)." Biblical Interpretation 19, no. 4-5 (2011): 471–95. http://dx.doi.org/10.1163/156851511x595521.

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The evil eye belief is a universal phenomenon and present in the Bible, both in the Old and the New Testament. Christian scholars have usually discussed this phenomenon in their comments on Gal. 3:1. Luther, for example, concentrated on the manifold notion of the bewitchment of the evil eye (Gr. βασκαίνω, Lat. fascinare, Ger. bezaubern; Gal. 3:1) in his Scholia (1516), Commentary (1519), and Large Commentary (1531/1535) on Galatians. Luther understood fascinare as a higher-level concept that included witchcraft (e.g. harming through the evil glance) and both psychic and spiritual disturbance.

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28

Giacomantonio, Mauro, Jennifer Jordan, Francesca Federico, Martijn J. van den Assem, and Dennie van Dolder. "The evil eye: Eye gaze and competitiveness in social decision making." European Journal of Social Psychology 48, no. 3 (2017): 388–96. http://dx.doi.org/10.1002/ejsp.2336.

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29

Sharma Bhargava, Palbi. "Fortune Telling, Healing Stones and the Evil Eye." Contingent Horizons: The York University Student Journal of Anthropology 7, no. 1 (2022): 15–30. http://dx.doi.org/10.25071/2292-6739.139.

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The Greek economic crisis caused chaos in the lives of citizens and as a result many individuals suffer from anxiety and stress. Neoliberal markets have assisted in facilitating alternative self-care rituals to help citizens of Athens take control of their mental health. These markets provide alternative healing services and products to treat individuals from everyday stress and anxiety. This research project utilizes ethnographic methodology to understand how self-care rituals, such as coffee cup readings, evil eye exorcism, healing stones and evil eye merchandise play a significant role in i

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30

Gershman, Boris. "The economic origins of the evil eye belief." Journal of Economic Behavior & Organization 110 (February 2015): 119–44. http://dx.doi.org/10.1016/j.jebo.2014.12.002.

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31

ROSS, COLIN ANDREW. "Hypothesis: The Electrophysiological Basis of Evil Eye Belief." Anthropology of Consciousness 21, no. 1 (2010): 47–57. http://dx.doi.org/10.1111/j.1556-3537.2010.01020.x.

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32

Gonis, Nikolaos. "ἄφθονοι οἶκοι: Keeping the Evil Eye at Bay". Archiv für Papyrusforschung und verwandte Gebiete 65, № 2 (2019): 344–47. http://dx.doi.org/10.1515/apf-2019-0017.

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33

Secunda, Shai. "The Fractious Eye: On the Evil Eye of Menstruants in Zoroastrian Tradition." Numen 61, no. 1 (2014): 83–108. http://dx.doi.org/10.1163/15685276-12341302.

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AbstractLike all religions, Zoroastrianism evolved, and its rich textual record provides us with the material to trace some of its developments across the centuries. This article attempts to reconstruct an ancient Iranian myth preserved in Zoroastrian tradition about the dangerous powers of the gaze of menstruating women, and traces its development as it grows out of theAvestaand interacts with Western philosophical traditions in the Middle Persian writings of late antiquity and the early middle ages.

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34

Kovrigina, Elena Andreevna. "Folk ideas about the diseases sent (based on the material of the Arkhangelsk dialects)." Litera, no. 3 (March 2022): 21–29. http://dx.doi.org/10.25136/2409-8698.2022.3.37581.

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The article is devoted to the consideration of the linguistic and cultural semantics of the diseases sent, namely uro, prizo, moat and kila, based on the material of Arkhangelsk dialects extracted from the data of the card index of the Arkhangelsk Regional Dictionary and the author's own field records. The data of etymological and other dialect dictionaries are involved. The meanings of the analyzed words are being clarified. The aim of the study is a comprehensive description and systematization of culturally significant information about the evil eye and corruption, presented by dialect text

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35

Neyrey, Jerome H. "Book Review: Beware the Evil Eye: The Evil Eye in the Bible and the Ancient World. By John H. Elliott." Theological Studies 77, no. 3 (2016): 726–27. http://dx.doi.org/10.1177/0040563916653940c.

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36

Baldo, Michela. "Malocchio in Nino Ricci’s Lives Of The Saints." Quaderni d'italianistica 33, no. 1 (2012): 37–60. http://dx.doi.org/10.33137/q.i..v33i1.17087.

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The evil eye or malocchio has appeared in the works of a number of Italian-Canadian writers but for most its role has been limited. In Lives of the Saints, however, the first volume of the trilogy of the same name by Nino Ricci, its role is fundamental to the novel’s narrative construction. The central act of the novel, set in a village in southern Italy in the 1960s, is the snakebite received by the protagonist’s mother, Cristina, while she is engaged in adulterous intercourse. She becomes pregnant as a result of this encounter and is ostracised by the villagers who intepret her condition as

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37

Pieroni, Andrea, and Maria Elena Giusti. "Ritual botanicals against the evil-eye in Tuscany, Italy." Economic Botany 56, no. 2 (2002): 201–3. http://dx.doi.org/10.1663/0013-0001(2002)056[0201:rbatee]2.0.co;2.

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38

Apple, Thomas, and Joseph Adamson. "Melville, Shame, and the Evil Eye: A Psychoanalytic Reading." American Literature 69, no. 4 (1997): 849. http://dx.doi.org/10.2307/2928351.

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39

Peterson-Bidoshi, Kristin. "The Dordolec: Albanian House Dolls and the Evil Eye." Journal of American Folklore 119, no. 473 (2006): 337–55. http://dx.doi.org/10.1353/jaf.2006.0030.

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40

Devi, Loitongbam Sunita. "Ethnomedical Practice in Manipur: A Case of Evil Eye." Anthropologist 5, no. 1 (2003): 25–40. http://dx.doi.org/10.1080/09720073.2003.11890774.

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41

Harney, Nicholas. "Mal'occhiu. Ambiguity, Evil Eye, and the Language of Distress." American Anthropologist 100, no. 3 (1998): 836–37. http://dx.doi.org/10.1525/aa.1998.100.3.836.

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42

Kirkland, James. "Transformations and Convergences: The Evil Eye in Melville’s Fiction." ATHENS JOURNAL OF PHILOLOGY 7, no. 1 (2020): 1–12. http://dx.doi.org/10.30958/ajp.7-1-1.

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43

Antze, Paul, and Sam Migliore. "Mal'oucchiu: Ambiguity, Evil Eye, and the Language of Distress." Anthropologica 41, no. 1 (1999): 79. http://dx.doi.org/10.2307/25605925.

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44

Fischer, Barbara. "A Cyclopean, Evil Eye: On Performance, Gender and Photography." Canadian Theatre Review 86 (March 1996): 9–14. http://dx.doi.org/10.3138/ctr.86.002.

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One of the questions which continues to be of interest concerning performance art is its relation to photography, and through photography to gender and sexual identity. At a superficial level, of course, photography has been a medium of convenience to performance artists – one of the few ways in which much past work now exists. However, as Mary Kelly and others have argued, performance has been seen to be much more deeply a part of that tradition in modern art which, at least since Baudelaire, opposed the intrusion of photographic reproduction. Performance, like abstract expressionism with its

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45

Graham, Jan Marie, and Diana White. "Muslim Nursing Student Beliefs about Possession States: An Exploratory Survey of Beliefs and Causal Attributions." Journal of Educational Thought / Revue de la Pensée Educative 48, no. 1 & 2 (2018): 43–60. http://dx.doi.org/10.55016/ojs/jet.v48i1-2.44217.

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This study was undertaken to explore beliefs about Jinn, black magic and evil eye among Muslim nursing students at University of Calgary in Qatar (UCQ). The aim was to determine the extent and ways in which Muslim nursing students attribute physical and mental health problems to these perceived possession states. One hundred and twenty eight undergraduate nursing students who self-identified as adherents of the Islamic faith completed a survey concerning their beliefs in Jinn, black magic and evil eye. The sample included two streams of students: Bachelor of Nursing Regular Track (BNRT, N=44)

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46

Tilford, Nicole. "The Affective Eye." biblical interpretation 23, no. 2 (2015): 207–21. http://dx.doi.org/10.1163/15685152-00232a04.

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Scholars have debated whether the ancient Israelites believed in the evil eye. Biblical passages that mention a “bad eye” (Prov. 23:6; 28:22) or “to do bad with the eye” (Deut. 15:9; 28:54, 56) seem to suggest that such a belief existed in ancient Israel; however, some scholars have argued that such passages are simply idioms for greed or stinginess. This paper reexamines this issue. Drawing upon recent insights from cognitive linguistics, I argue that perception was commonly understood in ancient Israel as a means of positively and negatively affecting the environment and that it was this aff

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47

Qamar, Azher Hameed. "The Concept of the ‘Evil’ and the ‘Evil Eye’ in Islam and Islamic Faith-Healing Traditions." Journal of Islamic Thought and Civilization 03, no. 02 (2013): 44–53. http://dx.doi.org/10.32350/jitc.32.06.

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48

Ibrahim, Abdullahi Ali. "Saḥirand Muslim Moral Space". International Journal of Middle East Studies 23, № 3 (1991): 387–99. http://dx.doi.org/10.1017/s002074380005635x.

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Metaphors of the evil eye (sahir) are interpreted as posing a threat to the Muslim Arab Rubāṭāb1of the Sudan. A common situation in which these metaphors are used is when the speaker(saḥḥār)attempts to cast or “shoot” asahirmetaphor at persons or objects by comparing them to something else. A victim may then try to counteract the shot by uttering protective invocations. The victim's later account of the event in which the evil eye was cast upon him will include subsequent misfortunes and perhaps justifications for personal failure. For example, asahhārlikened someone eating a green onion to so

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49

Chajes, J. H. "Re-envisioning the Evil Eye: Magic, Optical Theory, and Modern Supernaturalism in Jewish Thought." European Journal of Jewish Studies 15, no. 1 (2020): 30–59. http://dx.doi.org/10.1163/1872471x-11411098.

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Abstract This essay is a case study in the modern emergence of the “supernatural.” I argue that pre-modern understandings of the evil eye were predominantly naturalistic, based on extramissionist, haptic concepts of vision. The need to believe in the evil eye first arises when sight becomes universally understood as the result of light entering rather than emerging from the eyes. In the Jewish context, rabbis then begin to develop alternative explanations for its existence and efficacy. These novel etiologies were, for the first time, supernatural. Furthermore, an under-appreciated consequence

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50

Osiek, Carolyn. "Book Review: Beware the Evil Eye: The Evil Eye in the Bible and the Ancient World: Volume 3: The Bible and Related Sources." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 1 (2018): 48–49. http://dx.doi.org/10.1177/0146107917746585g.

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