Academic literature on the topic 'Healers in fiction'
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Journal articles on the topic "Healers in fiction"
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Puhr, Kathleen M. "Healers in Gloria Naylor's Fiction." Twentieth Century Literature 40, no. 4 (1994): 518. http://dx.doi.org/10.2307/441603.
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Pokrowiecki, Michał. "Antifascist Mothers and Folk Healers: Queer Reinterpretations of Polish and Regional Cultural Archetypes in Familia." Literatura Ludowa 66, no. 2 (November 28, 2022): 29–43. http://dx.doi.org/10.12775/ll.2.2022.003.
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The article serves as an analysis of Familia, a Polish independent fiction podcast from 2020 produced by the Teraz Poliż theatre as a response to increase of state supported homophobic propaganda in the recent years. By pointing out similarities and differences between the podcast in question and mainstream Polish audio series, as well as drawing comparisons to popular globally distributed independent audio fiction produced in English, the author aims to prove the unique position of Familia as a sole representative of a politically conscious podcast drama presenting a specifically Polish perspective on queer emancipation. The author then proceeds to analyse the narrative content of the podcast, presenting the ways in which the story plays with elements of traditional, Polish national identity, reframing them via a radical lens as potential symbolic tools for LGBTQ+ emancipation and antifascist resistance in everyday life, while at the same time warning of the limited scope of use for such tools.
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Tupan, Maria-Ana. "Romantic Healers in Old and in New Worlds." Volume-1: Issue-9 (November, 2019) 1, no. 9 (December 7, 2019): 1–12. http://dx.doi.org/10.36099/ajahss.1.9.1.
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The revision of Romanticism in the last two or three decades went deeper than any other revolution in the canonization of western literature. Tom Wein (British Identities, Heroic Nationalisms and the Gothic Novel.1764-1824), Gary Kelly (English Fiction of the Romantic Period), Virgil Nemoianu (Taming Romanticism), or Michael Löwy and Robert Sayre (Romanticism Against the Tide of Modernity) demystified the uncritical association of this literary trend with the revolutionary political ethos in 1789 France, casting light on the conservative, pastoriented yearnings of the major representatives. Such considerations, however, do not apply to the American scene, where politics and poetics, unaffected, or at least not directly affected by the Reign of Terror and the Napoleonic wars remained faithful to the ideas of the French Revolution. Whereas Europe turned conservative, with the Great Powers forming suprastatal networks of influence (The Holy Alliance at the Congress of Vienna in 1815 bonding the Kingdom of Prussia, the Austrian and Russian empires, joined a few years later by France and the United Kingdom), America built a political system grounded in the rights of the individual and pursued ” dreams” of personal and national assertiveness (the ”city on the hill,” “from rags to riches”) in opposition to the European ”concert of nations” model. Our paper is pointing to a necessary dissociation of meliorist plots and narratives of healing in the romantic canon on either part of the Atlantic instead of subsuming them under a common poetics/politics heading.
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Anatol, Giselle Liza. "Getting to the Root of US Healthcare Injustices through Morrison’s Root Workers." MELUS 46, no. 4 (December 1, 2021): 186–207. http://dx.doi.org/10.1093/melus/mlab053.
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Abstract Although a number of scholars have tackled the figure of the Black folk-healer in Toni Morrison’s novels, the character deserves greater attention in the present moment for the insights she provides into two contemporary catastrophes: the coronavirus pandemic and the structural racism that precipitates rampant violence against brown-skinned people in the United States. Beginning with M’Dear, the elderly woman who is brought in to treat Cholly’s Aunt Jimmy in The Bluest Eye (1970), I survey descriptions of several root workers, hoodoo practitioners, and midwives in Morrison’s fiction, including Ajax’s mother in Sula (1973) and Milkman’s aunt Pilate in Song of Solomon (1977). Morrison’s portraits of these women and their communities capture the endurance of African folk customs, the undervalued knowledge of aged members of society, and a sense of Black women’s strength beyond that of the physical, laboring, or hypersexual body. The fictional experiences of Morrison’s healers also alert readers to the very real injustices that have historically impeded the successes of African Americans—and continue to hamper them, as has been exposed during the COVID-19 crisis and public outrages over police brutality. These injustices include inequities in lifelong earning potential, education, housing, and access to healthcare. Paying closer attention to the Nobel Laureate’s root-working women makes her novels more than simply “transformative” and “empowering” for individual readers; analyzing these figures allows one to unearth important critiques of medical bias and other forms of discrimination against marginalized members of society—disparities that must be dismantled in the push for social change.
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Cutter, Martha J. "When Black Lives Really Do Matter: Subverting Medical Racism through African-Diasporic Healing Rituals in Toni Morrison’s Fiction." MELUS 46, no. 4 (December 1, 2021): 208–34. http://dx.doi.org/10.1093/melus/mlac001.
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Abstract Toni Morrison spent much of her career detailing the unpredictability of African American existence within a racist society, with a special focus on patriarchal violence and medical apartheid against women’s bodies. Yet Morrison also limns out alternative modes of healing within a Black metacultural framework that moves between Nigeria, Brazil, and Egypt. As we move forward from the COVID-19 crisis, research has suggested that training more African American doctors, nurses, and physician assistants might curtail medical racism. Morrison’s fiction looks to a more basic level in which love of the bodies of African American people is at the center of healing. This article therefore discusses medical racism and applies Morrison’s lessons to the COVID-19 moment that her writing trenchantly foreshadows. It focuses on three healers who elide the medical establishment to embody a metacultural ethics of healing: Baby Suggs (in Beloved [1987]), Consolata Sosa (in Paradise [1997]), and Ethel Fordham (in Home [2012]). Morrison fuses an African-diasporic framework with embodied new knowledge that allows individuals to gain insight and agency in a white-dominant medical world that still refuses to endorse the idea that Black people’s bodies and psyches really do matter. An examination of these healers’ practices therefore sheds light on the COVID-19 moment by suggesting ways that African American people can stay “woke” and have agency when encountering and navigating traditional health care systems, which even today view the bodies of African Americans as fodder for medical experiments, immune to disease, and not in need of ethical and humane medical care.
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Bohn, Seth. "A Dragon’s Perspective." After Dinner Conversation 3, no. 6 (2022): 75–93. http://dx.doi.org/10.5840/adc20223656.
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Can incorrect actions (done in ignorance) still be honorable? To what extent do you have an obligation to meet and access evil, before vilifying it? In this work of philosophical short story fiction, Sir Timult has committed himself to killing all the dragons remaining in the world. In fact, he has already killed several and is ready to kill the greatest of them all, “Deathwing.” However, upon entering Deathwing’s chamber he is invited by the dragon to first sit and talk. Sir Timult agrees, and learns that dragons frequently transform into humans and live among them. In fact, Sir Timult learns, some of the greatest healers, poets, and thinkers of his time were slayed by his own hands while they were in dragon form. Deathwing, in human form, is Lawrence the Weaver, a kind old man renowed for his weaving ability. In fact, Sir Timult has one of his weavings in his very own house! While some dragons have killed some people, these “evil” dragons have never killed anyone. Sir Timult is struck with grief, and takes his own life.
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Wright, Derek. "Returning Voyagers: the Ghanaian Novel in the Nineties." Journal of Modern African Studies 34, no. 1 (March 1996): 179–92. http://dx.doi.org/10.1017/s0022278x00055269.
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Ghanaian novelists are notorious for their long absences from fiction, and the 1990s have seen the long-awaited return of some major talents. Kofi Awoonor and Ama Ata Aidoo allowed, respectively, 21 and 14 years to pass between the publication of their first and second novels, while 17 years separated the fifth and sixth works of Ayi Kwei Armah, the best-established writer of the three. Meanwhile, each has been active in other genres during the long intervals — poetry, short stories, essays – and none of them have fallen silent. Awoonor indicated, shortly after his experimental poetic first novel, This Earth, My Brother (1971), that he was at work on another, from which a lengthy extract was actually published in a journal in 1975,1 and advance notices of the full version continued apace, even though it did not appear until 1992. Armah allowed it to be known in 1989, in a rare interview, that since The Healers (1978) he had completed three more novels which, for want of a suitable African publishing house, remained in manuscript form.2 In the foreword to her 1991 novel, Aidoo refers to an interview in 1967 in which she stated that she ‘could never write about lovers in Accra because surely in our environment there are more important things to write about’. The very vehemence of the protest suggested at the time, however, that the author's mind was already running along the lines of this subject, which might at some future date receive full fictional treatment.
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Knutzen, Robert, and Shereen Ezzat. "Dispelling the Myths about Rarely Diagnosed Pituitary Disorders." US Endocrinology 00, no. 01 (2005): 58. http://dx.doi.org/10.17925/use.2005.00.01.58.
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Since events were first recorded in Judeo-Christian literature and depicted in drawings and hieroglyphics on Akhenaton’s tomb in Egypt, a fascination with pituitary disorders has developed both in the minds of story-tellers as well as in the studies and speculation among the healers’ or doctors’ communities of the time. In Norse and other mythologies, the rumors and myths, particularly about acromegalic patients, often overshadowed other pituitary disorders and diseases. Sadly, the ability to diagnose and receive efficacious treatment from experts often appears as difficult as it was 2,000 to over 5,000 years ago. Pituitary/hormonal issues are much older than SARS or HIV, yet are profoundly less appreciated and diagnosed than many other more or less significant medical issues. Across the industrialized world, research into and treatment for these often life-shortening and almost always life-altering diseases and disorders is accelerating, and refinements and nuances to treatment options are discovered and promoted regularly, while the ability to diagnose and refer patients for appropriate treatment is only moving at a ‘snail’s pace’. Far too many myths still surround the issues of pituitary tumors and hormonal disorders and patients, families, and society pay an extraordinarily high price for the failure to discern facts from fiction. Below are several examples of myths and explanations for their counterpart facts.
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Menyaev, B. V. "Collection of Manuscripts in Oirat in Ulan-Khol khurul of Kalmykia." Orientalistica 5, no. 5 (December 25, 2022): 1113–32. http://dx.doi.org/10.31696/2618-7043-2022-5-5-1113-1132.
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This article presents a brief overview of the collection of manuscripts in the Oirat language stored in the fund of the Ulan-Khol Temple of the Republic of Kalmykia. The collection under consideration is relatively small (50 manuscripts), but it contains very interesting materials. The manuscripts of the Ulan-Khol Temple were a part of a significant collection of Buddhist writings in Tibetan, Old Mongolian and Oirat in the library of the Shars-Bagut (Northern) Temple, which was located from 1889 to 1939 in the area of Bora, Shars-Bagut aimak located in Erketenevsky ulus. The manuscripts were transferred to the Ulan-Khol Temple by relatives of the clergymen Bodgur Ochirov (1892-1955) and Tsagan Atkhaev (1900-1981). The collection seems to be extremely heterogeneous: it includes fiction literature works, orders, prophecies, ritual texts, prayers, astrological works, texts of divination, weather signs and traditional folk medicine texts. Some collections contain texts in Oirat with Tibetan inclusions as well as ones in Tibetan with Oirat interlinear. The fact proves Kalmyk monks were equally fluent in Tibetan and Oirat. The heterogeneity of the composition of the manuscript collection of the Ulan-Khol khurul indicates that the monks of the Shars-Bagut Temple in their main practice were not only clergymen, but also astrologers, soothsayers, healers. The presented texts are a valuable source for studying traditional religious beliefs, philosophy, ethics, old written Kalmyk literature, astrology and Kalmyk cult rituals.
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Hale, Frederick. "Universal Salvation in a Universal Language? Trevor Steele’s Kaj staros tre alte." Religion & Theology 20, no. 1-2 (2013): 19–35. http://dx.doi.org/10.1163/15743012-12341249.
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Abstract Extensive secularisation in Europe and several other parts of the world in recent decades has not diminished the attractiveness of Jesus as a theme in contemporary fiction internationally. Fictional biographies of him continue to appear in many languages. Among the novelists who have tapped their imaginations to fill in gaps in the canonical gospels and construct a Jesus who fits their own agenda is the Australian Trevor Steele. His work of 2006, Kaj staros tre alte, presents Jesus as essentially a supernaturally gifted healer but also as a teacher of universal brotherhood. Steele argues that the effectiveness of Jesus was severely limited by contemporary notions of Jewish apocalypticism and Messianism. Steele’s literary device for providing extra-biblical information about Jesus is a manuscript purportedly written by a Roman tax officer who was stationed in Caesarea approximately a decade after the Crucifixion. Discovered in 2001, this Greek text forms the fictional basis of Kaj staros tre alte.
Dissertations / Theses on the topic "Healers in fiction"
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McMullen, Samantha. "A Heuristic Study of a Wounded Healer." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/151.
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Art therapy and narrative therapy techniques are both used separately in treating sexual abuse, however they are not often used together. This heuristic study explores the experience of a wounded healer when using art within a narrative therapy process, specifically storytelling, to support healing from multigenerational incestuous abuse. This researcher used a science fiction story she is currently writing, to stimulate 8 reflections on the parallels in that story and in her personal trauma narrative, and then made adjoining art pieces about the reflections. The data was analyzed to find themes, such as protection, anger and fear. The art helped support the story by documenting the journey of wound healing. Both the art and text informed the creative synthesis, which exemplified this researcher’s process of forming her identity as a wounded healer. The parallels found in the science fiction story helped reveal and enlighten this researcher’s own trauma narrative and encourage self actualization. This study supports the use of art and storytelling with survivors of multi-generational incestuous abuse.
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Young, Janice E. "Spider Woman imagery in second wave feminist fiction : "Lady Oracle", "The woman who owned the shadows" and "The temple of my familiar"." Thesis, 2007. http://hdl.handle.net/1828/998.
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This thesis is a journey into the realm of Spider Woman—the Cosmic Weaver—and explores ways in which Spider Woman figures and textile imagery became increasingly important and powerful healing metaphors in literature, during the rise of second wave feminism. Margaret Atwood's Lady Oracle, Paula Gunn Allen's The Woman Who Owned the Shadows, and Alice Walker's The Temple of My Familiar illustrate the importance of these healing metaphors in women's fiction. Framing the analysis is Mary Daly's concept for creating a gynocentric literature (Gyn/Ecology) that escapes patriarchal linguistic constraints through the process of "spooking, sparking and spinning' new words and new stories on a "loom of our own."
Books on the topic "Healers in fiction"
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Armah, Ayi Kwei. The healers: An historical novel. Nairobi: East African Publishing House, 1985.
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Vizenor, Gerald Robert. Hotline healers: An Almost Browne novel. Hanover, N.H: Wesleyan University Press, published by University Press of New England, 1997.
Find full textBook chapters on the topic "Healers in fiction"
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Hardy, Rob. "Stories, Rituals and Healers in Iris Murdoch’s Fiction." In Iris Murdoch and Morality, 43–55. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230277229_4.
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Mutch, Deborah. "Eric Dexter, ‘Faith the Healer’ (1910)." In British Socialist Fiction, 1884-1914, Volume 4, 311–17. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003553397-30.
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Taylor-Pirie, Emilie. "Microbial Empires: Active Transmission Strategies and Postcolonial Critique." In Empire Under the Microscope, 205–45. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-84717-3_6.
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AbstractIn this chapter Taylor-Pirie illuminates how the microbiological imagination made its mark on anxious imperial fictions by close reading H. G. Wells’s The War of the Worlds (1898) and John Masefield’s Multitude and Solitude (1909) alongside parasitologists’ characterisations of parasite-vector-host relationships. The anthropocentric semantics of war, violence, and criminality characterised tropical illness as another form of colonial insurrection, bolstering the biopolitical power of medicine as an extension of the disciplinary law-and-order state. She interrogates the collision of the ‘medicine as war’ metaphor with a medicalised concept of ‘the Other’ to think through biomedical and national identity—as well as the discomforting agency of non-human vectors—in Bram Stoker’s Dracula (1897), H. P. Lovecraft and Hazel Heald’s ‘Wingéd Death’ (1934), and the poetry and correspondence of parasitologists. Taylor-Pirie examines how vengeful insects, alien invasions, microbial villains, and the supernatural gave shape to the anxiety that Britain’s geopolitical relationships were immersing the imperial capital in a global marketplace of pathogens. By excavating the medical and political contexts of popular cultural forms like the vampire, she historicises lexes of contagion and parasitism that persist in contemporary political discourse surrounding immigration.
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Anae, Nicole. "Indigenous Australian Detective Fiction as Political Writing." In Advances in Linguistics and Communication Studies, 1–30. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-9444-4.ch001.
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Indigenous voices emerged within Australian detective fiction with the greatest clarity in the 1990s. This chapter examines the figure of the Indigenous Aboriginal detective created by Indigenous writers as an underrepresented character and speaking subject within Australian detective fiction that both traverses and disrupts conventional elements of literary style. Certainly, the conventional characteristic elements of crime genre are present within detective fiction written by Indigenous writers, but this literary post-colonialist analysis explores how Indigenous writers such as Mudrooroo (“The Westralian,” “The Healer,” and “Home on the Range”), Philip McLaren (Scream Black Murder), and Sally Morgan (My Place) juxtaposed elements of style to both highlight constructs of reality in Australian detective fiction while simultaneously providing fresh perspectives on both the Indigenous detective as a figure of political interest and Australian Indigenous detective fiction as political writing.
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Chen, Phoebe. "Posthuman Potential and Ecological Limit in Future Worlds." In Posthumanism in Young Adult Fiction, 179–96. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496816696.003.0009.
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Phoebe Chen analyzes three representative YA dystopic novels in which characters face ecological disaster and finds them lacking, inadequate to address posthumanist possibilities. Ecological posthumanism stresses connections—between self and Other, human and environment, present and past—erasing borders that constitute liberal humanism. Earth Girl, Of Beast and Beauty, and Orleans all feature female protagonists living in ruined eco-systems whose subjectivities are massively influenced by their environments. Jarra, as an archaeologist on Earth, heals through recovery of the past; Isra reclaims the human traits of compassion and sacrifice to embrace the Other; and Fen survives (for a while) in the flooded streets of Orleans by embedding herself into the environment, thus losing her posthuman dignity. Chen describes such novels as being an “imaginative platform” for speculating about being human in ruined environments, a likelihood we all will face.
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"3 Elucidating-explaining Dementia, Showing Family Relations, and Highlighting the Power of Ambiguity in Self-Narrated Dementia in Emma Healey’s Elizabeth Is Missing (2014)." In Fictions of Dementia, 281–319. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110789805-003.
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Karcher, Carolyn L. "Rape, Murder, and Revenge in “Slavery’s Pleasant Homes”: Lydia Maria Child’s Antislavery Fiction and the Limits of Genre." In The Culture of Sentiment, 58–72. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195063547.003.0004.
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Abstract I could not write the story as he told it. If I were to use the English tongue with the nervous strength that he did, when he told the bitterest portion of his tale, all the women in the land would tear the pages out of the fair volume; yet, alas! if we but knew it, when we mention the word Slavery, we sum up all possible indecencies as well as all possible villainies. In the cover of its consonants and vowels lie hid all manner of evils, that woman dare not name, even though to name were to avert them from half their sex. Caroline Healey Dall, “The Inalienable Love” (1858).
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Aude, Nicolas. "Critique from the Underground: Interpretation of Dostoevsky’s Novels and the Concept of Mimetic Desire in Rene Girard’s theory." In “Notes from Underground” by F.M. Dostoevsky in the Culture of Europe and America, 291–97. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/978-5-9208-0668-0-291-297.
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The article aims to study conceptual metaphor of the “underground” in Rene Girard’s mimetic theory. French literary theorist and anthropologist began to mention the dostoevskian topography developed in Notes from Underground (1864) within his first book Deceit, Desire and the Novel (1961), where he started to shape his views on triangular desire. A study of Dostoevsky’s reception in the works of Girard allows emphasizing the significance of literary works in the very process of theoretical thinking of Girard, even though his books quickly went beyond the framework of traditional literary criticism. The ancient Greek tragedies and novels of Dostoevsky gave Girard an opportunity to argue with Sigmund Freud’s theses, redefine the Oedipus complex model and propose a new hierarchy between fiction and theory in the field of humanities. In his monograph on Dostoevsky published in 1963, Girard himself becomes a true novelist. While he composes a biographical legend, the French critic turns the Russian writer into a literary hero who has been healed of romantic illusions about desire.
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Leman, Peter. "Time Heals All Regimes: Temporality, Somali Oral Law, and the Illegality of African Dictatorships." In Singing the Law, 151–85. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789621136.003.0005.
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Chapter three examines the emergence of dictatorships in post-independence Africa. In his dictatorship-trilogy (1979-1983), Nuruddin Farah provides a fictional account of the state of emergency that was Siad Barre’s dictatorship in Somalia (1969-1991). Like Okot and Ngũgĩ, Farah also draws heavily on oral conventions, specifically those tied to Xeer, or Somali oral law. However, legalistic orature in Somalia is available not only to revolutionaries but to the dictator himself, who turns oral poetry to his purposes. Farah, therefore, asks: if orature can serve injustice as easily as justice, can it be effective in challenging dictatorial power? The presence of orality coincides once again with a temporal motif, punctuated at the end of each novel with formal open-endedness. In the context of Somalia’s legal history, this open-endedness provides a definite, though perplexing, solution to the problem of colonial/postcolonial crisis seen in previous chapters: as one of Farah’s characters observes, “time was ultimately a decider.” This suggests that however indefinite a dictator’s rule may seem to be, however indefinite the crisis, time will eventually outlive agents of injustice. Dictators will die. Regimes will pass on. And, hopefully, justice will prevail, even if in a “future beyond the future of a future.”
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Tereshkina, Daria B. "Miracles in the Lives of Novgorod Saints: Typology and Artistic Originality." In Hermeneutics of Old Russian Literature. Issue 22, 218–43. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2023. http://dx.doi.org/10.22455/horl.1607-6192-2023-22-218-243.
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The article offers an overview of miracles in the lives of Novgorod tradition, mainly of the late Middle Ages and early Modern times. Miracles, which are often the main dating feature of the life (vita) edition, are often considered as a kind of “auxiliary” part of a hagiographic work, sometimes breaking out of the general context by stylistic or compositional features. However, along with the development of hagiographic genre, the assessment of miracles by the scribes themselves also changes. Miracles not only become central episodes of hagiographic texts or cycles (as in the case of Nikola Kochanov or the Alfanov brothers, as well as the more ancient life of John of Novgorod); the mode of depicting miraculous events itself changes: it shifts from the figure of saint to those with whom miracles are performed. The number of miracles increases many times, the actual information about the miraculous events that took place is detailed (where they occurred, when (up to the month and day of specified year), with whom (exact names, occupation, social status, family ties, origin of the person with whom the miracle occurred), accurate information about where lives healed or saved. A kind of “replication” of the same type of miracles does not cause scribes questions, because the obvious fact is help of a certain saint in healing specific ailments, and the more such evidence, the stronger the glory of the saint. Texts about miracles either come as close as possible to business writing (as in the life of Theoktist of Novgorod or some miracles of Evfimy Vyazhishchsky), or, on the contrary, preserve and even develop an artistic and fictional (sometimes with elements of psychologism) style of hagiographic rhetorical narration (as in the miracles of Anthony the Roman or Nikola Kochanov), or make a complex combination of list enumeration miracles that have happened and praise for the saint, which loses its independent meaning (as in the Kosin version of lives of the Novgorod saints). The analysis of the types and artistic originality of miracles in the lives of Novgorod saints allows us to draw conclusions about the complex literary situation in the field of hagiographic tradition in the late Middle Ages and early Modern times: most likely, the trends common to democratizing writing in each case had their own characteristics associated with many factors (tradition of veneration of the saint, textual history of vita, tastes of the compilers specific editions, etc.). It is also impossible to exclude a change in a person’s worldview, shifting it in a sense to a pragmatic understanding of holiness — as a mission of direct assistance to the living — which could no longer be ignored by the literature addressed to a person.