Relevant bibliographies by topics / Sex Sex Superstitions

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Academic literature on the topic 'Sex Sex Superstitions'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Sex Sex Superstitions"

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Toles-Patkin, Terri. "Gender reveal parties and the construction of the prenatal gendered environment." Explorations in Media Ecology 20, no. 2 (2021): 175–93. http://dx.doi.org/10.1386/eme_00083_1.

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Expecting parents are often eager to learn the sex of their baby. Gender-reveal parties offer a community or family celebration of that information, often complete with clichéd pink or blue colour coding. Common practices include party games, competitions between Team Boy and Team Girl, and the colourful surprise reveal via confetti, smoke, balloons or food. Not only is the term ‘gender-reveal’ inaccurate (at best sonograms reveal biological sex), the practice privileges stereotypical gender binaries and legitimates pre-birth personhood under the guise of merriment, appropriating the unborn bo
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Wheatley, Jeffrey. "us Colonial Governance of Superstition and Fanaticism in the Philippines." Method & Theory in the Study of Religion 30, no. 1 (2018): 21–36. http://dx.doi.org/10.1163/15700682-12341410.

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AbstractThis article examines howuscolonial officials understood and utilized the categories of superstition, fanaticism, and religion during the occupation of the Philippines in the early twentieth century. I adapt Jason Josephson-Storm’s model of the trinary to explore the colonial politics of these categories. I focus on ideas about Filipino supernatural charms, typically referred to asanting anting. Civil administrators like ethnologist Dean Worcester and officers of the Philippine Constabulary blamed these charms for superstitious credulity and fanatical resistance againstusrule. As such,
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Panthee, Shree Krishna. "Exploring the Issues of Social Inclusion in Queer Identities." Prithvi Academic Journal 2 (May 1, 2019): 80–94. http://dx.doi.org/10.3126/paj.v2i0.31509.

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This is a qualitative study to explore the issues and status of social inclusion of queer identities i.e. lesbian, gay, bisexual, and transgender (LGBT). For this purpose, using the purposive technique, ten samples from Kathmandu and Pokhara were taken for interview along with a participatory observation. The generated data were presented in paraphrasing, verbatim, and case study form. The secondary data were reflexively embedded throughout the analysis. Confidentiality and cultural safety were maintained through the use of pseudo name in the study. The theory of recognition and the queer theo
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Parsons, Sarah. "The ‘Wonders in the Deep’ and the ‘Mighty Tempest of the Sea’: Nature, Providence and English Seafarers’ Piety, c. 1580–1640." Studies in Church History 46 (2010): 194–204. http://dx.doi.org/10.1017/s0424208400000590.

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The religious beliefs of seafarers have not received a great deal of attention over the years. Contemporaries of early modern English seafarers stereotyped them as superstitious and irreligious, prone to turning to God only in times of danger. The Puritan William Perkins preached about ‘the Mariner, who is onely good in a storme’. The association of seafarers, irreligion and superstition was also reflected in popular literature. Edmund Spenser, in The Faerie Qveene, wrote of ‘the glad merchant, that does vew from ground / His ship far come from watrie wildernesse, / He hurles out vowes, and Ne
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Fernandez, Eduardo J., and William Timberlake. "Superstition revisited: Sex, species, and adventitious reinforcement." Behavioural Processes 170 (January 2020): 103979. http://dx.doi.org/10.1016/j.beproc.2019.103979.

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Krylasova, N. B., and P. A. Kosintsev. "NATURE-MADE CHARMS OF MAMMAL BONE IN THE MEDIEVAL PERM CIS-URALS." Вестник Пермского университета. История, no. 1(52) (2021): 81–93. http://dx.doi.org/10.17072/2219-3111-2021-1-81-93.

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Mammal bone charms held a special place in the culture of the Finno-Ugrian people of the Perm Cis-Urals. Apart from the drilled hole, these bones were not treated in any way. Analysis of charms unearthed in medieval settlements and burial sites showed that particular parts of the mammal’s skeleton were used – mandibles of fur animals (marten, beaver, fox) and teeth, as well as talus bones of beavers and small cattle. Other bones, such as bears’ ungual phalanxes, otters’ penile bones, martens’ and hares’ lower extremities and reindeer’s prongs, were less common. As for the teeth, they comprise
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Kao, Ya-ning. "Religious Revival among the Zhuang People in China: Practising “Superstition” and Standardizing a Zhuang Religion." Journal of Current Chinese Affairs 43, no. 2 (2014): 107–44. http://dx.doi.org/10.1177/186810261404300208.

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This paper examines two cases of Zhuang religious revival involving multiple actors. It shows how consideration of “superstition” ([Formula: see text], mixin) places some religious practice outside the institutional framework when discussing the modern concept of religion in China. In this paper, I particularly focus on two main dimensions of religious revival among the Zhuang people. The first is a grassroots dimension that involves the revival of a so-called “superstitious” cult in which Zhuang people along the Sino-Vietnamese border carry out shamanic rituals to make offerings to a powerful
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Tomczyk, Jacek, and Anna Dygudaj. "Swoistość ludzkiej kultury - wampiryzm." Studia Ecologiae et Bioethicae 6, no. 1 (2008): 77–91. http://dx.doi.org/10.21697/seb.2008.6.1.05.

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Every myth, regardless of its nature, refers back to some event placed in illio tempore. By this fact it constitutes a pattern to all situations and activities in which the event may reappear, the myth can degrade into an epical legend, a ballad or a roman, but it can also survive in a limited form in superstitions, customs and longings without losing neither its structure nor its meaning. In the history of mankind, the perception contributed to the formation of culture - the total of artifacts, both material and immaterial (spiritual or symbolic), these achievements, characteristic for partic
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Valensi, Lucette. "Inter-Communal Relations and Changes in Religious Affiliation in the Middle East (Seventeenth to Nineteenth Centuries)." Comparative Studies in Society and History 39, no. 2 (1997): 251–69. http://dx.doi.org/10.1017/s0010417500020612.

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Religion … appears in all different sorts in Syria: Turks, Jews, Heretics, Schismatics, Naturalists, Idolaters; or to be more exact these are genera that have their species in great number, for in Aleppo alone we counted sixteen types of religions of which four were Turks different from each other; of Idolaters, there remains only one sort which worships the sun; of Naturalists, those who maintain the natural essence of God with some superstition concerning cows and who come from this side of the borders of Mogor; and the others without superstitions named Druze, living in Anti-Lebanon under a
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Gosselin, Frédéric, and Philippe G. Schyns. "You are about to see pictorial representations!" Behavioral and Brain Sciences 25, no. 2 (2002): 191–92. http://dx.doi.org/10.1017/s0140525x02320041.

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Pylyshyn argues against representations with pictorial properties that would be superimposed on a scene. We present evidence against this view, and a new method to depict pictorial properties. We propose a continuum between the top-down generation of internal signals (imagery) and the bottom-up signals from the outside world. Along the continuum, superstitious perceptions provide a method to tackle representational issues.
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Dissertations / Theses on the topic "Sex Sex Superstitions"

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Araújo, Rui Filipe Marques. "O cristão e o esotero-ocultismo : reflexão pastoral sobre a magia, bruxaria e práticas supersticiosas." Master's thesis, 2016. http://hdl.handle.net/10400.14/21506.

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Este trabalho teve por objetivo explorar a relação e o conflito existentes entre os cristãos e o esotero-ocultismo, refletido na prática da bruxaria. Procedendo, à problematização de tal temática, optamos por traçar um caminho que partiu de uma aproximação aos conceitos, seguido de uma confrontação dos mesmos com a teologia, traduzida na Sagrada Escritura e nos Padres da Igreja, da observação geral da sociedade ao longo da história da Igreja cristã e, por último, do estudo da prática da bruxaria, nos cristãos da diocese de Braga. A partir de todo este percurso foi-nos permitido perceber
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Books on the topic "Sex Sex Superstitions"

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Male superstitions of sex. Minta Publishers, 2003.

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Female superstitions of sex. Minta Publishers, 2004.

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Symbols, sex, and the stars, in popular beliefs: An outline of the origins of moon and sun worship, astrology, sex symbolism, mystic meaning of numbers, the cabala, and many popular customs, myths, superstitions and religious beliefs. Book Tree, 2003.

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ill, Morris Tony, ed. The stranger from the sea. The Wright Group, 1990.

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The Forbidden Sea: Forbidden Sea #1. Scholastic Press, 2010.

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Haunted lakes: Great Lakes ghost stories, superstitions, and sea serpents. Lake Superior Port Cities, 1997.

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Hanʾgugin ŭi syamŏnijŭm: Sŏng kwa misin. Sinwŏn Munhwasa, 2000.

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Hanʼgugin ŭi sŏng kwa misin. Kirinwŏn, 1985.

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The devil and the deep: A guide to nautical myths & superstitions. Sheridan House, 1997.

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Paiva, José Pedro. Bruxaria e superstição: Num país sem "caça às bruxas" 1600-1774. 2nd ed. Notícias, 2002.

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Book chapters on the topic "Sex Sex Superstitions"

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"THE VICTIM DOES NOT ALWAYS SEE THE JOKE." In Hausa Superstitions and Customs. Routledge, 2014. http://dx.doi.org/10.4324/9781315032993-20.

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McClain, Linda C. "Sincere Believers, Bigots, or Superstitious Fools?" In Who's the Bigot? Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190877200.003.0007.

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This chapter traces the Supreme Court’s evolving approach to the constitutional rights of LGBTQ persons and whether moral disapproval justifies discriminatory criminal or civil laws. It evaluates the bigotry versus morality dynamic in these cases. Justice Kennedy never referred to bigotry in his landmark opinions in Romer v. Evans, Lawrence v. Texas (overruling Bowers v. Hardwick), United States v. Windsor, and Obergefell v. Hodges, yet the dissenters claimed he branded traditional believers as bigots and their beliefs about sexuality and marriage as bigotry. The chapter considers the argument that animus, a term Kennedy used, is the same as bigotry. Kennedy’s Obergefell opinion nowhere mentions animus or bigotry, focusing on the harmful effects of laws barring same-sex couples from marriage. Although Kennedy referred to religious opponents of same-sex marriage as sincere, dissenters countered that his opinion invited treatment of believers as bigots, setting the stage for future threats to their religious liberty.
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Liston, Noelle Molé. "The Soldiers of Rationality." In The Truth Society. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501750786.003.0003.

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This chapter examines the yearly demonstration organized by the Italian Committee for the Investigation of Pseudoscientific Claims (CICAP), in which the group stages a national protest against superstitious belief. It details how CICAP members identify as “soldiers of rationality” who protect Italy's credulous public, whom they see as victims of dangerously irrational and misguided beliefs. It also discusses CICAP's promotion of scientific knowledge and debunking of irrational convictions, which enables them to lump together witchcraft, 9/11 conspiracy theories, UFOs, and the Shroud of Turin. The chapter unravels the mystery of why CICAP has become urgent in contemporary Italy, a country known for its centuries-old belief in witchcraft, magic, and superstition. It cites the crisis that led to the rise and intensity of Italy's scientific skeptics that is not only economic and political but also epistemological.
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Armao, Frédéric. "L'intime et ses peurs exorcisées : l’exemple des superstitions du 1er mai." In Regards sur l'intime en Irlande. Presses universitaires de Caen, 2008. http://dx.doi.org/10.4000/books.puc.862.

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Billson, Anne. "The Vampire as Metaphor." In Let the Right One In. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906733506.003.0008.

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This chapter explains how horror stories have dabbled in parts of the human condition that more respectable mainstream culture dares not touch. It considers vampire movies and books that provide an indirect way of dealing with the sort of subjects that are still regarded in certain quarters as taboo or upsetting to discuss outside the psychiatrist's office, such as sex, death, and intimacy. It also points out how the subtext of the vampire has changed over the years according to the social and sexual mores, political situations, religious beliefs, and fashions of the day. The chapter talks about how crucifixes, holy water and wafers lost potency of their symbolism, though crucifixes are still displayed for superstitious reasons or as fashion accessories. It discusses Eli in Tomas Alfredson's Let the Right One In, whose name is loaded with religious significance as the name of an Old Testament prophet.
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Fosl, Peter S. "Ethos: The Great Sceptical Guide." In Hume's Scepticism. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474451123.003.0007.

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Custom is the second dimension of the Pyrrhonian Fourfold, and Hume positions custom and habit centrally in his thought. Chapter Five unpacks and weighs the philosophical import of Hume’s thinking about custom and habit. Chapter Six describes the way Hume’s use of custom and habit inform Hume’s theory of general ideas and anticipates hermeneutic philosophy, as well as howHume’s Copy Principle enacts the historicity of Pyrrhonian recollection. The text goes on to show how custom and habit inform Hume’s ideas about nature, contingency, reasoning, moral and aesthetic judgment, and the human self. The chapter then moves into an investigation of Hume’s political theory and his ideas about religion. The chapter shows how the complex and sometimes apparently inconsistent weave of Hume’s thinking about politics and religion is coherently organized around central features of scepticism. With an eye towards the various virtues and pathologies of politics and religion, Chapter Six explores Hume’s critical ideas about opinion, true religion, moderation, tranquillity, balancing, common life, metaphysics, faction, enthusiasm, and superstition.
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Hayes, John. "The Ethics of Neighborliness." In Hard, Hard Religion. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635323.003.0006.

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Beginning with a close analysis of the life and musical oeuvre of “Blind” Willie Johnson, this chapter explores the ethical vision of folk Christianity. It argues that folk Christians confronted the potential downward spiral they faced (a “culture of poverty”) with an ethic of non-retaliatory, self-giving “neighborliness.” This ethic was expressed in indirect ways, in song and proverb, and a crucial part of the ethic was to name tangible destructive forces as personified evil. Middle-class observers either did not see this ethic, or looked with condescension at what they regarded as primitive superstition. Regardless, the folk ethic not only transformed the lives of the poor, but also articulated its own critique of the dominant Mammonism of the New South.
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Lipscomb, Suzannah. "Belief." In The Voices of Nimes. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797661.003.0004.

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Section 1 considers women’s faith, examining their conversions to Protestantism or re-admittance to the church after apostasy. It considers the questions of gradual or sudden conversions, and the appeal of both Protestantism and of Roman Catholicism to female believers. We examine evidence of Protestant devotion in consistorial cases, wills, and legacies, and the continuing influence of Roman Catholicism. This is seen in the large number of marriages at the Mass or of Protestant women to Roman Catholic men, attendance at the Mass, and in the ways Catholic ritual offered women solace. We also look at women’s resistance to religious authorities. Section 2 considers the use of ‘superstition’, divinatory practices, contact with the bohémiens, folk healers, and magic. We consider the evidence of popular beliefs in witchcraft and sorcery, set against consistorial scepticism towards witchcraft and greater concern with blasphemy.
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Clark, Justin T. "Enchanting the City." In City of Second Sight. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469638737.003.0007.

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As the Second Great Awakening convulsed Boston, liberal Protestants inoculated themselves and their children against irreligious superstition by cultivating a belief in fairies and fairyland. Pointedly allegorical, fairy culture affirmed the genteel, pious and natural sensibility of liberal Protestantism, while simultaneously parodying the lower orders’ supposed susceptibility to illusion. By the 1840s, fairy tales and theatrical fairy spectacles performed at venues such as the Boston Museum served another role: encouraging urbanites to see their class-riven city as an enchanted and abundant metropolis built by truly “free labor,” rather than by morally dubious vanity and capitalist exploitation. Reframing the spectacle of luxury as a magical reward for goodhearted spectators, commercial fairy culture hastened the decline of visual didacticism into outright escapism. For these viewers, the fairy city replaced the tangible civic vistas of Chapters One and Two.
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Bonds, Mark Evan. "Conclusion." In The Beethoven Syndrome. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190068479.003.0010.

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In his 1845 memoirs, the Czech composer Wenzel Johann Tomaschek compared Beethoven to a comet, an omen of the future whose unusual path that had attracted “superstitious” interpretations. As Thomas Kuhn argued in his classic study The Structure of Scientific Revolutions (1962), prevailing paradigms of thought are rejected when they can no longer explain significant anomalies. And the orbits of comets were among the unusual and seemingly inexplicable phenomena that had led Isaac Newton to develop the theories he would set down in his paradigm-shifting Principia of 1687. In similar fashion, Beethoven’s works provoked the kind of cognitive crisis that precipitates the overthrow of an existing paradigm. Unable to accommodate his instrumental music within the prevailing paradigm of expressive objectivity, listeners began to regard expression as self-expression, and they began to perceive all new music (and some old) from the perspective: that of the composer.
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