Relevant bibliographies by topics / Exorcism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Exorcism'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Exorcism"

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Misiarczyk, Leszek. "Od charyzmatu do "Ordo exorcistarum". Rozwój praktyki egzorcyzmu w pierwotnym chrześcijaństwie." Vox Patrum 59 (January 25, 2013): 67–85. http://dx.doi.org/10.31743/vp.4015.

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The term „exorcism” comes from the Latin exorcismus and from the Greek term, which originally meant „an oath”, but later in a Christian environ­ment has assumed the meaning „to curse” or „to expel the demons/evil spirits”. The practice of exorcism in early Christianity has been influenced by Old Testa­ment, ancient Judaism and especially by the exorcisms done by Jesus Christ and described in the New Testament. In patristic texts of IInd and IIIrd century we find the following elements of an exorcism: prayer in the name of Jesus, recitation of some elements of early Christian Creed, reading of the Gospel and it was done as an order. An exorcism has been accompanied by the imposition of hands, fast and using of the holy cross. An exorcism has been usually performed publicly and was treated as evidence of the truth of the Christian faith. Until the IIIrd century there was no office of exorcist in the ancient Church and the ministry of it was not con­nected at all with the priesthood, but depended on the individual charisma received from God and was confirmed by the effectiveness to realase the possessed people.
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Zieliński, Jędrzej. "Konstytucja RP a egzorcyzmy." Przegląd Prawa Konstytucyjnego 71, no. 1 (2023): 51–62. http://dx.doi.org/10.15804/ppk.2023.01.04.

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This article examines the determinants and consequences of the rite of exorcism from the constitutional law perspective. The study was limited to exorcism in the Roman Catholic Church due to its dominance in the religious composition of population in Poland. Exorcism is clearly a manifestation of religion, and it is argued that its performance should be subject to constraints justified by the need to protect the health and the right to humane treatment of the exorcised. Therefore, it is necessary to call for the establishment of legal restrictions, both preventive (mandatory medical consultation before performing the rite, mandatory medical examination for exorcists) and ex-post (ban on performing the rite on a given category of people). On the other hand, an absolute ban on exorcisms would violate the essence of the freedom to manifest religion and would not satisfy the requirements of proportionality.
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Bull, Dennis L., Joan W. Ellason, and Colin A. Ross. "Exorcism Revisited: Positive Outcomes with Dissociative Identity Disorder." Journal of Psychology and Theology 26, no. 2 (June 1998): 188–96. http://dx.doi.org/10.1177/009164719802600205.

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Forty-seven separate incidents of exorcism, conducted on 15 Dissociative Identity Disorder (DID) patients, were retrospectively investigated by a neutral interviewer using the Exorcism Experiences Questionnaire. Five types of exorcism were identified based on eight methodological factors. These factors were patient permission, noncoercion, active participation of the patient, understanding of DID dynamics by the exorcist, implementation of the exorcism within the context of psychotherapy, compatibility of the procedure with the patient's spiritual beliefs, incorporation of the patient's belief system, and encouragement of patient self-independence regarding exorcism. Descriptive analysis yielded 24 positive patient responses and 23 diverse responses, based on the presence or absence of these factors. Exorcisms that incorporated all factors consistently had positive responses. Symptom outcomes and experiences are discussed in light of the five different types of exorcism.
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Coleman, Gerald D. "Separating Exorcism from Superstition." National Catholic Bioethics Quarterly 18, no. 4 (2018): 595–602. http://dx.doi.org/10.5840/ncbq201818463.

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The increased interest in exorcisms and demonology should be moderated by a proper understanding of the relationship between psychology and spirituality. There is an important link between psychological aberrations and possession, but too often and too quickly, a person’s mental health is dismissed or overlooked in favor of a diagnosis of demonic possession. The Church’s ritual of exorcism can be properly used only after psychological discernment, episcopal approval, and personal assent. Most priests are not prepared for the role of exorcist and should spend their time more effectively addressing pastoral needs. The belief in demons is part of biblical witness and Catholic history. At the same time, we must avoid any tendency toward redemption by exorcism.
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Bauer, Nicole M., and J. Andrew Doole. "The (Re)Invention of Biblical Exorcism in Contemporary Roman Catholic Discourses." Religion and Theology 29, no. 1-2 (August 9, 2022): 1–33. http://dx.doi.org/10.1163/15743012-bja10030.

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Abstract Exorcism is flourishing once again in the Roman Catholic Church today. Discourse on the topic has been influenced by the publications of exorcists such as Malachi Martin and Gabriele Amorth. They claim biblical precedence and commissioning for their duties as exorcists and seek to emphasise their credentials by interacting with modern medicine. At the same time, they provide descriptions of demonic possession which surpass and even contradict the accounts found in the Gospels. We analyse the claims of modern exorcists concerning demons, those they possess, and how they are expelled, and evaluate these against the evidence in the Gospels. We discover that the narratives constructed by modern exorcists involves both a dramatisation of the supernatural that exceeds the exorcisms of Jesus, and the ‘medicalisation’ of exorcism as a means to legitimise the practice as a valid alternative or complement to modern medicine and psychology.
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Hunt, Marcus. "Exorcism and Justified Belief in Demons." Forum Philosophicum 25, no. 2 (December 4, 2020): 255–71. http://dx.doi.org/10.35765/forphil.2020.2502.17.

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The paper offers a three-premise argument that a person with first-hand experience of possession and exorcism, such as an exorcist, can have a justified belief in the existence of demons. (1) “Exorcism involves a process by which the exorcist comes to believe that testimony is offered by a demon.” Cited for (1) are the Gospels, the Roman Ritual, some modern cases of exorcism, and exorcism practices in non-Christian contexts. (2) “If defeaters are absent, the exorcist may treat as reliable the process by which he comes to believe that testimony is offered by a demon.” For (2) a case is offered that we have a reliable ability to identify when testimony is being offered and when it is being offered by particular types of agents, what is termed testifier-identification. (3) “In many cases of exorcism, defeaters are absent.” An inductive case is given for (3) by responding to possible defeaters, including several suggested recently by David Kyle Johnson. Therefore, in many cases of exorcism the exorcist may treat as reliable the processes by which he comes to believe that testimony is offered by a demon, and so can have a justified belief in the existence of demons.
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Burrow, Andrew. "Bargaining with Jesus: Irony in Mark 5:1-20." Biblical Interpretation 25, no. 2 (April 11, 2017): 234–51. http://dx.doi.org/10.1163/15685152-00250a04.

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This study analyzes Mark 5:1-20 from the perspective of verbal and situational irony. I argue that three elements of irony in Mark 5:1-20 align with distinctive features of exorcisms in the ancient world: (1) the demons act as an exorcist against Jesus, who in turn will exorcise them; (2) the demons ask Jesus to consider their well-being when they have shown no concern for their host; (3) the demons believe that their selection of the swine as a new host will allow them to remain in the country of the Gerasenes, but it results in the destruction of the pigs. Additionally, using other ancient accounts of exorcism as comparative examples (those found in the Dead Sea Scrolls, Josephus, Lucian, Philostratus, the Papyri Graecae Magicae, and the Testament of Solomon), I show that Mark 5:1-20 differs in many ways and that those differences both elucidate and intensify its elements of irony.
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Chavez, William S. "Modern Practice, Archaic Ritual: Catholic Exorcism in America." Religions 12, no. 10 (September 27, 2021): 811. http://dx.doi.org/10.3390/rel12100811.

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The following ethnographic and folkloric analysis of American exorcism practices post-1998 centers on four Catholic priest-exorcists currently active in the United States. After a brief commentary regarding the place of Satanism within contemporary Catholic imagination, this article posits that the Catholic Church’s recent institutional support of its office of exorcist must not be viewed separately from its discursive fear of Satanic cults and larger narratives of religious declension. The current era of exorcism practice in America is chiefly characterized as a response to the media sensationalism surrounding not only prior cases of demonic possession but also of Satanic ritual abuse. Moreover, beyond these explicit issues of religious competition (e.g., Catholics versus Satanic conspirators), the current era of exorcism practice is also implicitly characterized by the changing belief systems of contemporary Catholics. Thus, this article ultimately concerns issues related to religious modernization, the apotropaic use of established religious tradition, popular entertainment and the mediatization of contemporary exorcism cases, institutionalized training curricula and the spaces allowing ritual improvisation, and the vernacular religious consumption of unregulated paranormal concepts that possess no clear analogues within official Church theology.
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Bindi, Serena, and Verónica Giménez Béliveau. "Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative." Social Compass 69, no. 4 (December 2022): 443–80. http://dx.doi.org/10.1177/00377686221147797.

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Exorcism is a long-standing practice in the history of religions and has increased in contemporary societies. The introduction to the dossier ‘Exorcisms, extractions of unwanted identities, and other spiritual struggles around the body’ proposes a revision of the production of contemporary social sciences – in particular, anthropology and sociology – on exorcism. First, we propose a reflection on the category of exorcism, and then we discuss some of the issues that underlie research on the contemporary practice: ritual performance, the status of exorcism in modernity, the relationship with therapeutic and healing practices, the discussion of exorcism as a gendered ritual, and the political dimension of the practice.
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Bauer, Nicole Maria. "The Devil and the Doctor: The (De)Medicalization of Exorcism in the Roman Catholic Church." Religions 13, no. 2 (January 18, 2022): 87. http://dx.doi.org/10.3390/rel13020087.

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Exorcists are once again in demand for their very specific set of skills in (religious) healing. The founding of the International Association of Exorcists (AIE), the development of the “Exorcism and Prayer of Liberation Course” at a Vatican university, and countless publications from prominent Catholic exorcists are evidence for the relevance of exorcism in contemporary societies. Even though it is strictly speaking a liturgical practice, current exorcism discourses incorporate medical approaches and terminology. The relationship between religion and medicine is subject to change in late modern societies, as illness, health, and healing have increasingly shifted from the realm of religion to the realm of modern medicine. While mainstream churches come to terms with the prevailing paradigms of modernity, healing practices such as exorcism are (again) gaining importance on the margins. This article illuminates the tension between religion and medicine, as religious experts (exorcists) interact with medical experts and give their religious healing practices legitimacy through reference to medical and psychological methods.
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Dissertations / Theses on the topic "Exorcism"

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Fernandes, Márcio Luiz. "As bênçãos e a prática de exorcismos na primeira metade do século XX, na paróquia de Cascalho." Universidade de São Paulo, 2001. http://www.teses.usp.br/teses/disponiveis/59/59137/tde-19102001-085245/.

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O presente trabalho procura investigar os conhecimentos "psicológicos" elaborados por imigrantes italianos em uma ex-colônia situada em Cascalho, município de Cordeirópolis, estado de São Paulo, no período de 1911 a 1953 e como passam a fazer parte da cultura popular. A vida religiosa dessa colônia organizou-se em torno do padre Luis Stefanello (1878-1964), que foi o formador e orientador de várias gerações de fiéis. A pesquisa tem como objetivo revelar o que sobrevive da imagem do padre Stefanello na lembrança dos mais velhos da comunidade e examinar as relações entre história e memória do grupo. Nossa pesquisa baseia-se em dois grupos de fontes: 1) fontes documentárias escritas referentes à história do padre Stefanello e de sua comunidade paroquial; 2) fontes de tipo oral, a saber, entrevistas abertas com testemunhas que conviveram com o referido padre. Estes dois grupos de materiais foram analisados em conjunto, observando a convergência dos indícios, permitindo assim uma narrativa sobre a vida do padre Stefanello e sua comunidade. A leitura fenomenológica dos relatos, a partir da abordagem filosófica de Paul Ricoeur e do historiador das religiões Gerardus van der Leeuw, nos fez valorizar a experiência pessoal e coletiva e as dimensões da experiência religiosa da comunidade. Conclui-se que a experiência do relacionamento entre o padre e a comunidade foi geradora de um elo que perdura até o presente. Os fenômenos da bênção e dos exorcismos são apenas um componente significativo deste diálogo da comunidade com a figura do padre o qual constituiu-se num ponto de referência muito significativo para a formação e a estruturação daquela mesma comunidade.
This paper aims to investigate the "psychological" knowledge developed by Italian immigrants in a former colony located in Cascalho, a district of Cordeirópolis, in São Paulo, between 1911 and 1953 and the way it has become part of the mass culture. This colony religious life was established by Father Luis Stefanello (1878 - 1964), who was the leader for several generations of followers. The research aims to reveal what is left of Father Stefanello’s image in the old people’s mind who are still living in the community and to examine the relationship between history and these people’s memory. Our research is based on two source groups: 1) written document sources related to Father Stefanello’s history and his parish; 2) oral sources, such as interviews with witnesses who lived with this priest. These two groups of sources were analyzed together, by observing the convergence of evidences thus allowing a narrative about Father Stefanello’s life and his community. The phenomenological reading of the reports in the philosophical approach of Paul Ricoeur and of the religious historian Gerardus van der Leeuw made us value the personal and collective experience and the dimensions of the community religious experience. We conclude that the experience resulting from the relationship between the priest and the community generated a link that lasts up to now. The blessing and exorcism phenomena are only an outstanding part of this community interaction with the priest which is an important reference point for the formation and structure of that community itself.
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Bloomquist, John-Michael P. "A Lasting Exorcism." VCU Scholars Compass, 2016. http://scholarscompass.vcu.edu/etd/4211.

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A Lasting Exorcism is a memoir about trying to find purity in alcoholism, drug abuse, fundamentalism, and egomania. This is a story about love grounding the spiritual quest and opening the self to the paradox of memory, how we engage with others as mirrors of ourselves to develop a compassionate understanding of the world.
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García, Valdez Leandro. "Aspectos generales del exorcismo católico y su desarrollo a través de la historia Europea y Latinoamericana." Cuadernos de Sofía, 2018. http://hdl.handle.net/10757/623020.

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Mediante el presente artículo revisaremos la evolución histórica del exorcismo, desde sus orígenes bíblicos hasta la actualidad, describiendo su paso por Europa y Latinoamérica. Asimismo, desarrollaremos sus aspectos generales. Para tal fin, describiremos los tipos de exorcismo, los pasos previos y el procedimiento del “gran exorcismo”, con el objetivo de comprobar su vigencia como uno de los sacramentales más importantes de la Iglesia Católica.
Through this article we will review the historical evolution of exorcism, from its biblical origins to the present, describing its passage through Europe and Latin America. Likewise, we will develop its general aspects. For this purpose, we will describe the types of exorcism, the previous steps and the procedure of the "great exorcism", in order to prove its validity as one of the most important sacramental of the Catholic Church.
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Jansson, Mikael. "The Power of Christ Compels You." Thesis, Uppsala universitet, Religionshistoria, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-411482.

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This essay aims to explore and answer if the horror movies about exorcism stays true to the historical practices of the ritual. Or if the creators of these films made it all up. But also to see how the ritual has been portrayed in these movies over the years. Therefore I chose to analyse four different movies that is in different historic periods of the horror movie genre. Among these movies is the classic movie that started it all, The Exorcist. The other movies is representing periods that came after, with this essay we can also gather how society sees the rite of exorcism. The essay is going to present the history of the ritual, the various symptoms of possession and the classifications of getting an approved exorcism. We will focus on the roman-catholic tradition of this ritual, mainly because it is the version that the movies take most of their inspiration from.
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Thörnqvist, André. "Präster, psykiatriker och demoner : – En religionspsykologisk studie kring besatthet och exorcism, och användning av exorcism som en möjlig behandlingsmetod." Thesis, Växjö University, School of Humanities, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-1213.

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Uppsatsen Präster, psykiatriker och demoner – En religionspsykologisk studie kring besatthet och exorcism, och användning av exorcism som en möjlig behandlingsmetod skildrar och analyserar frågan kring och om exorcism kan ha en användbar funktion inom modern psykologi och psykiatri. Problem och möjliga fördelar med exorcism som en möjlig behandlingsmetod för psykisk störning studeras. Kan en sådan värdeladdad företeelse ha en plats i det moderna samhället och

inom vården? Inledande i uppsatsen ges en inblick i främst de katolska föreställningarna som rör besatthet och exorcism. Efter det inledande kapitlet ges en kort översikt av exorcismens historia, och den katolska kyrkans regelverk för bedömning av besatthet,och den själva utdrivningsritualen presenteras kort utifrån Rituale Romanum, den katolska kyrkans ritualbok. Även Vatikanens uppdatering av ritualen kring exorcism från 1999 skildras. I uppdateringen ska hänsyn till modern psykologi, psykiatri och medicin tas, men djävulen är självfallet samtidigt en realitet.I uppsatsens analys presenteras det valda internationella och svenska materialet som studerats. Besatthet och exorcism behandlas utifrån en inblick i problemen och

debatten som rör företeelsernas plats inom vården och samhället.

Diagnosproblematik, problem kring tro och vetande, och möjliga fördelar och belastningar med exorcism som en möjlig behandlingsmetod tas upp. I uppsatsens slutsatser konstateras att en öppenhet för alla aspekter av fenomenet är viktigt för att bästa vård och hjälp ska kunna ges. Många aspekter måste tas i beaktning, och det är viktigare att hitta bästa lösningen på patientens problem än att bara se till egna åskådningar och förhållningssätt. Slutsatsen dras att för att kunna hjälpa någon som är i behov av psykisk vård och samtidigt rör sig inom en speciell religiös föreställningsvärld under speciella omständigheter kan exorcism vara en möjlig del av vården under kontrollerade former. Uppsatsens författare anser dock att exorcism och besatthet fortfarande kommer att vara mycket kontroversiellt och värdeladdat för många även om psykvården skulle ge ett erkännande av begreppet ”besatthet” som en diagnos och exorcism som en möjlig behandlingsmetod.

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Collins, James Michael. "Exorcism and Christian enthusiasm in the twentieth century." Thesis, Middlesex University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.436212.

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Sivinski, Daniel Jacobsen. "Hermeneutical exorcism and literary interpretation : a brief study on the problem of meaning and an existentialist interpretation of The Exorcist (1971)." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2010. http://hdl.handle.net/10183/25433.

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Interpretar sempre implicará uma grande jornada. Não é por acaso que esta prática esteja associada à figura mitológica de Hermes. O próprio ato reflexivo em torno da questão ‘o que significa significar’ envolve uma longa viagem. É dividindo a interpretação em dois momentos, ao qual nos referiremos amplamente apenas por ‘ontológico’ e ‘prático’, que esta dissertação adquire sua forma. Num primeiro momento, há uma problematização sobre a questão do significado numa perspectiva hermenêutica. Partindo da discussão engendrada na obra Politics of Interpretation (1983), e passando pela argumentação sobre ‘intencionalidade’ em interpretação textual, especificamente caracterizada na obra de E. D. Hirsch Jr. Validity in Interpretation (1967), busca-se um estudo introdutório sobre a questão do significado do texto literário em relação a um outro problema que é denominado como ‘o narcisismo do leitor’, para enfim culminar na proposta hermenêutica de Ricoeur. Ou seja, antes de especificamente lidar com a interpretação de O Exorcista (1971), busca-se uma abordagem teórica sobre a questão do significado. Num segundo momento, que não implica numa aplicação da teoria exposta, pois partimos do princípio que não há divisão entre teoria e prática, passamos à interpretação da obra The Exorcist (1971) de William Peter Blatty. Aborda-se esta obra por constituir-se um problema hermenêutico. Porém, a virada existencialista desta obra proposta por esta dissertação será precedida por uma releitura tanto do autor como um texto e sua conseqüente relação com a interpretação do romance, quanto por uma abordagem relacional entre não só a recepção crítica desta obra, assim como em relação aos demais romances do autor, na tentativa, primeiro, de demonstrar a insuficiência de caracterizações da obra como ‘horror’ e ‘teodicéia’, para, finalmente, propor a abertura da obra em direção a uma perspectiva existencialista.
Interpreting will always implicate a long journey. It is not by chance that this practice is associated to the mythological figure of Hermes. The very reflexive act about the question of ‘what it means to mean’ involves a longe travel. It is by dividing interpretation in two moments, which will be referred to merely as ‘ontological’ and ‘practical’, that this dissertation achieves its form. In a first moment, there is a problematization about the issue of meaning in a hermeneutical perspective. Beginning from a discussion engendered in the work Politics of Interpretation (1983), and passing through an argumentation about ‘intentionality’ in textual interpretation, more specifically characterized in E. D. Hirsch Jr.’s Validity in Interpretation (1967), we search an introductory study about the meaning of a literary text in relation to another problem which is denominated as ‘the narcissism of the reader’, in order to finally culminate in Ricoeur’s hermeneutical proposal. It means that, before specifically dealing with the interpretation of The Exorcist (1971), we seek a theoretical approach to the question of meaning. In a second moment, which does not implicate in the application of the exposed theory, since we follow the principle that there is no division between theory and practice, we develop an interpretation of William Peter Blatty’s The Exorcist (1971). This work is approached because it configures a hermeneutical problem. However, the existentialist shift in this work proposed by this dissertation will be preceded by a reading of the author as a text and its consequent relation to the interpretation of the novel, as well as a relational approach not only to the specific critical reception of the mentioned title, but also in relation to the author’s other works, in the attempt, first, to demonstrate the insufficiency of the characterization of the novel as ‘horror’ or ‘theodicy’, and, finally, to propose the opening of the work in the direction of an existentialist perspective.
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Burkholder, Lawrence Edward. "Let my people go, a Mennonite theology of exorcism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0019/MQ45476.pdf.

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Konya, Alex W. "New Testament exorcism its nature, practice, and implications for today /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Martinez, Maria Juliana. "Mirar (lo) violento| rebelion y exorcismo en la obra de Evelio Rosero Looking (at the) Violent| Rebellion and Exorcism in Evelio Rosero's Work." Thesis, University of California, Berkeley, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3561190.

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This dissertation explores the work of Colombian writer Evelio Rosero (1958), whose work-like many of his nation's generation, but with a radically new aesthetic and ethic proposal—focuses on violence and on the disappearance of people in the context of the armed conflict that has ravaged Colombia for the last thirty years.

Despite having a long and consistent literary career that started in the early eighties and having received prestigious awards, Rosero continues to be almost unknown both nationally and internationally. My dissertation contends that such lack of recognition is serious and that current conversations about Colombian literature and the representation of violence more broadly cannot be done without taking into account his disruptive work. Through a careful analysis of Rosero's most representative novels—Señor que no conoce la luna, En el lejero and Los Ejércitos—I examine the literary techniques the author uses to produce a space—both literary and political—that neither justifies nor exacerbates violence.

Based primarily on the concept of the spectral put forth by Jacques Derrida in Specters of Marx, on Mieke Bal's position on political art and on Jean-Luc Nancy's construction of rebellion in Noli me tangere, I demonstrate how Rosero's novels highlight the discourses and mechanisms that put into place and even sanction the violence they supposedly lament.

The dissertation is divided in three chapters. Chronologically organized, each one examines one of Rosero's most representative novels.

In the introduction I contextualize Rosero's literary work within the larger efforts to represent Colombia's violent situation. I argue that by focusing on disappearance, ambiguity and spectrality Rosero avoids the most common and problematic pitfalls of such texts. I take the position that by doing so Rosero gives visibility to the many ways in which a state of violence is (re)produced and represented -both aesthetically and politically—signalling a complicity (not necessarily deliberate) between the two.

The first chapter analyzes Señor que no conoce la luna. I argue that by focusing in the way los vestidos enslave and torture los desnudos due to their dual genitalia, Rosero shows the artificiality and arbitrariness of our social constructions and highlights how they are used to infringe extreme violence to a particular group of people. I contend that in the unregulated circulation of erotic desire Rosero finds a way out of this structure of abjection.

The second chapter deals with the radical "spectralization" that takes place in En el lejero. I take the position that Rosero's emphasis on the difficulty of identifying people and spaces, and his refusal to stabilize meaning are effective tools in dismantling a system of oppression and violence while opening a space for agency and solidarity.

The third and last chapter studies Rosero's most famous novel, Los Ejércitos. I read the novel's contrast between moments of intense visibility and instances of extreme obscurity and confusion as a way to underscore the violent nature of certain ways of looking at things and people. Rosero's insistence in our bonds with, and responsibility towards, what can no longer, not yet, be seen or heard is key to create a space for the political that is not based on violence and exclusion.

To conclude, I argue that through Jacques Derrida's "impure impure history of ghosts" Rosero develops an aesthetically astonishing and politically crucial way of re-counting and accounting for the violence that a prolonged state of warfare continues to (re)produce in Latin America.

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Books on the topic "Exorcism"

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Penny, Halsall. Exorcism. London: Mills & Boon, 1991.

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Underwood, Peter. Exorcism! London: Hale, 1990.

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Penny, Halsall. Exorcism. Richmond: Mills & Boon, 1985.

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Naegeli-Osjord, Hans. Possession & exorcism. Oregon, Wis: New Frontiers Center, 1988.

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Vella, Elias. Devil and exorcism. Malta: Religion u Hajja, 1994.

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P, Levack Brian, ed. Possession and exorcism. New York: Garland Pub., 1992.

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FERBER, SARAH 1957. Demonic Possession and Exorcism. London: Taylor & Francis Inc, 2004.

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Vella, Elias. The devil and exorcism. [Rabat, Malta]: Reliġjon u H̲ajja, 1994.

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Olson, Ken. Exorcism: Fact or fiction. Nashville: T. Nelson, 1992.

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1936-, Papigny Georges, ed. Tovil: Exorcism & healing rites. [Negombo]: Viator Publications, 2005.

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Book chapters on the topic "Exorcism"

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George, Alisha. "Exorcism." In Christianity, 410–11. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_77.

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Cook, Brenda M. "The Exorcism." In The New Middle Ages, 167–87. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-32088-0_10.

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Uszkalo, Kirsten C. "Reconciliation | Dispossession | Exorcism." In Bewitched and Bedeviled, 133–68. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137498229_6.

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French, Christopher C. "Exorcism and Possession." In Parapsychology, 35–50. 3rd ed. London: Psychology Press, 2024. http://dx.doi.org/10.4324/9781003361367-4.

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Diamond, Stephen A. "Possession, Exorcism, and Psychotherapy." In Encyclopedia of Psychology and Religion, 1800–1803. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_224.

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Young, Francis. "The Return of Exorcism." In A History of Exorcism in Catholic Christianity, 209–41. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-29112-3_8.

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Laycock, Joseph P., and Eric Harrelson. "Exorcism." In The Exorcist Effect, 133—C6P81. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197635391.003.0006.

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Abstract This chapter considers the relationship between actual exorcisms and their depictions in horror films. Following the historiography of Brian Levack, this chapter views possession as a performance in which cultural “scripts” dictate how a demoniac will act and how others will respond to them. As such, exorcism films function as scripts that influence how some people “perform” possession. This chapter also examines how film adaptations of actual exorcisms are often favorable to exorcists, particularly when covering historical cases where young women died during exorcism. Finally, this chapter considers how exorcism films generate a media platform for practicing exorcists through interviews, consulting roles, and other secondary media. In some cases, this platform has allowed exorcists to gain more influence within their church, demonstrating a mutually beneficial relationship between horror film producers and exorcists.
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Slouber, Michael. "The Herbal Arsenal and Fetid Food: The Power of Plants in Early Tantric Exorcism Rituals." In Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions, 145–64. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.30834.

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This chapter discusses early medieval Bhūta and Bāla Tantras. On the basis of unedited manuscript sources, the author describes the role played by plants in religion and life as seen through the lens of exorcism rituals. Datura, red oleander, mustard seeds, rice, sesame, garlic, fig, Flame of the forest, wood-apple: these and many more formed the basis of tantric exorcisms. Plants were used to attract, feed and repel demons. They were made into incense, oil, and weapons, as well as cakes, mannequins and medicines. Auspicious and noxious qualities of sacred plants and trees were infused into water, milk and cooling ointments, or made into sweet fragrances or foul-smelling fires. In short, the universe of early tantric exorcism ritual was suffused with plants whose powers resonate in contemporary exorcist practice across South Asia.
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Henning, Meghan. "Healing and Exorcism." In The Oxford Handbook of the Synoptic Gospels, 355–71. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190887452.013.13.

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Abstract The study of the Synoptic Gospel healing and exorcism stories has been dominated by contemporary medicalized ways of viewing the human body. This essay challenges those approaches, which assume that there are universal ideals of the body that transcend time and space, and privileges approaches which seek to rigorously contextualize the healing and exorcism stories amid ancient conceptions of the body. One primary way in which ancient conceptions of the body differ from the contemporary is through the ancient overlap between healing and exorcism. This essay argues that one should view exorcisms as ancient healing narratives. Through comparison with other ancient depictions of healing in medical literature and inscriptions, this essay demonstrates that the Synoptic stories of healing and exorcism were operating within cultural discourses about the body. Attention to bodily discourses enables interpreters to identify and respond to the power dynamics in play in narratives of bodily transformation.
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"Exorcism." In Sweet Bells Jangled, 185–86. Gallaudet University Press, 2009. http://dx.doi.org/10.2307/j.ctv2rcnfxk.75.

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Conference papers on the topic "Exorcism"

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Kvam, Kristoffer, Rodin Lie, and Daniel Bakkelund. "Legacy system exorcism by Pareto's principle." In Companion to the 20th annual ACM SIGPLAN conference. New York, New York, USA: ACM Press, 2005. http://dx.doi.org/10.1145/1094855.1094959.

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"Teaching Practice of Exorcism Mask Carving in New Engineering Environment." In 2020 International Conference on Social and Human Sciences. Scholar Publishing Group, 2020. http://dx.doi.org/10.38007/proceedings.0000163.

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Barr-Smith, Frederick, Tim Blazytko, Richard Baker, and Ivan Martinovic. "Exorcist." In CCS '22: 2022 ACM SIGSAC Conference on Computer and Communications Security. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3560835.3564550.

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Oliver-Saidi, Marie-Thérèse. "Exorciser la mort, une quête vitale chez Vénus Khoury-Ghata." In Vénus Khoury-Ghata. Pour un dialogue transculturel. Fabula, 2018. http://dx.doi.org/10.58282/colloques.5526.

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Brisov, Y. V. "How the courts exorcise demons from legal body or a new standard for a bona fide purchaser in Russia." In Scientific achievements of the third millennium. SPC "LJournal", 2018. http://dx.doi.org/10.18411/scc-09-2018-23.

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Reports on the topic "Exorcism"

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Palmer, William D. Time to Exorcise Another Ghost From the Vietnam War: Restructuring the In-Service Conscientious Objector Program. Fort Belvoir, VA: Defense Technical Information Center, April 1993. http://dx.doi.org/10.21236/ada456701.

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