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Journal articles on the topic 'Supernatural element'
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1
Thamizhazhagan, D., and D. Deviga. "An Exploration on Poetic and Supernatural Element in the Bride of Lammermoor By Walter Scott." Shanlax International Journal of English 8, no. 3 (June 2, 2020): 65–67. http://dx.doi.org/10.34293/english.v8i3.3194.
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This research article investigates the poetic and supernatural representation in the literature of Walter Scott. His teaching, and antiquarian skills into his investigation of the possibilities of the survival, of the supernatural elements. The ballads and an unlettered legends tradition that appear to confirm his position as a believer in superstitious and irrational practices. This article will argue that Hogg possesses a shrewd and sophisticated understanding of the authority of the supernatural. This is visible in his hard literary work to evidence and looks into various types of uncanny evidence when compared with those of Scott.
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Darmawan, Adam, Aquarini Priyatna, and Acep Iwan Saidi. "UNSUR-UNSUR GOTIK DALAM NOVEL PENUNGGU JENAZAH KARYA ABDULLAH HARAHAP (Gothic Elements in the Novel Penunggu Jenazah by Abdullah Harahap)." METASASTRA: Jurnal Penelitian Sastra 8, no. 2 (June 6, 2016): 161. http://dx.doi.org/10.26610/metasastra.2015.v8i2.161-178.
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Tulisan ini mengkaji unsur-unsur gotik yang terdapat dalam novel Penunggu Jenazah karya Abdullah Harahap. Novel yang dikaji menunjukkan keterkaitan unsur-unsur gotik sebagai pembangun cerita, yaitu hal-hal supernatural, bentuk-bentuk transgresi, latar yang menyeramkan, bentuk-bentuk monstrositas, excess dan fetis. Kajian ini dilandasi dengan menggunakan teori gotik. Hasil analisis menunjukkan bahwa unsur gotik dalam novel Penunggu Jenazah saling tumpang tindih. Hal-hal supernatural digunakan sebagai sumber konflik dan bentuk transgresi. Transgresi sebagai unsur gotik menggunakan pelanggaran terhadap tabu yang melibatkan transgresi terhadap seksualitas, tubuh, dan kematian. Latar yang menyeramkan, bentuk-bentuk monstrositas dan excess dihadirkan sebagai unsur gotik yang menggangu tatanan norma dan normalitas. Fetis yang muncul dalam Penunggu Jenazah adalah fetis terhadap tubuh perempuan dengan kecenderungan sadomasokis. Novel disajikan dengan mencampurkan semua unsur gotik dengan unsur supernatural, transgresi dan monstrositas sebagai unsur gotik yang dominan. Oleh sebab itu, penelitian ini saya fokuskan untuk mengungkap cara gotik ditampilkan dalam karya Harahap.Abstract: This paper examines the gothic elements in the novel entitled Penunggu Jenazah written by Abdullah Harahap. The novel shows that the gothic elements are supernatural, forms of transgression, scary setting, forms of monstrosity, excess and fetish. This study uses gothic theories. Furthermore, the results of the analysis also show that the gothic elements are overlapping. Transgression as the gothic element is using violation of taboo of sexuality, body and death. The scary setting, the forms of monstrosity and excess are representing to disturb norms and normality. The fetish in the Penunggu Jenazah novel is the fetish of a woman body with a tendency to sadomasochism. Gothic is represented by blending all gothic elements with the supernatural, transgression and monstrosity as the majority elements. Moreover, this study is focused on the way gothic represented.
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Hoggard, Brian. "Supernatural Defenses Activated through Death." Preternature: Critical and Historical Studies on the Preternatural 11, no. 1 (March 1, 2022): 131–50. http://dx.doi.org/10.5325/preternature.11.1.0131.
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ABSTRACT Objects such as concealed shoes, dried cats, horse skulls, written charms, and witch bottles have been found in thousands of buildings in Britain and elsewhere in the world with the clear aim of protecting the occupants of the building from sources of supernatural evil. There are also an array of marks that have been made on surfaces designed to ward off evil influences. Generally speaking, these objects contain an element of breakage or death before they can be used to protect against magical forces, arguably this is also true where the surface structure is broken to make a mark. Despite the large numbers of these objects and marks that exist, there is rarely any inclusion of them in works about the history of witchcraft. This paper is an exploration of the different objects and marks that were used for this purpose.
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WARDA, WAHAJ UNNISA. "In Pursuit of Angels And Self Discovery - Paulo Coelho’s “The Valkyries” and “The Winner Stands Alone”." Journal of English Language and Literature 9, no. 3 (June 30, 2018): 926–31. http://dx.doi.org/10.17722/jell.v9i3.372.
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Paulo Coelho was born in Brazil and has become one of the most widely read authors in the world today. Coelho uses the supernatural element in all of his stories, “The Valkyries” and “The Winner Stands Alone” are two stories, that employ the “The Valkyries” supernatural using the good powers in trying to let go of the evil. His other work “The Winner Stands Alone” is about a powerful obsessed character whose wife had left him for another man. At one end ‘The Valkyries’ is about seeking redemption, a search for the right to amend the wrong whereas at the other end ‘The Winner Stands Alone’ the supernatural seems to serve to justify the wrongs.
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Cahyani, Irni. "Unsur Supranatural Dalam Teks Lamut �Kerajaan Palinggam�." Jurnal Hadratul Madaniyah 5, no. 2 (December 4, 2018): 13–30. http://dx.doi.org/10.33084/jhm.v5i2.884.
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Supernatural is above natural things, where supernatural is more aimed at natural phenomenon and is kebatinan culture / world. While the lamut is an oral literature performed by a single player (palanutan). The single player brings a certain story through the speech which in certain parts of his speech accompanied by a wasp of tarbanglamut. In this study, researchers examined the supernatural element in the text of the lamut "Palinggam Kingdom."
This analysis yields the conclusion that the characters in the lamut text "Palinggam Kingdom" have supernatural powers, among others: 1) can transform themselves into birds, white walut, snakes, parents, mountains, beetles, and children; 2) can fly; 3) can make a very large boat of Balimbur Dragon; 4) can turn hair into arrows; 5) can stop the winds; 6) can make the god fall in the palm of the hand; 7) may disappear; 8) can rule the eagle; 9) can fight dragons, and 10) can kill giants.
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Stevenson, William B. "Suffering and Spiritedness: The Doctrine of Comfort and the Drama of Thumos in More’s Dialogue of Comfort Against Tribulation." Moreana 52 (Number 199-, no. 1-2 (June 2015): 108–22. http://dx.doi.org/10.3366/more.2015.52.1-2.9.
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This study examines the relationship between comfort, understood as an interior strengthening or emboldening, and the spirited element of the soul—that element which Plato and Aristotle called thumos. In the Dialogue of Comfort Against Tribulation, More follows his Greek precursors in regarding the spirited element as that part of the person which alone can unite the reason and the passions, making for human wholeness. More also follows Plato in using the dialogue form as a mode of psychagogia, or statesmanly soul-leading, whereby he elicits in the soul of the attentive and involved reader the same comfort which Antony calls forth in Vincent. The dialogue demonstrates how comfort requires arousing the spirited element in the soul, especially in its honor- and victory-loving aspect (Vincent’s name is in fact redolent of this aspect of thumos.) But the kind of comfort which concerns More is supernatural in its origin and final end. This study will show how in his knowledge of the causes and conditions of supernatural comfort, More amply demonstrates that he is a theologian no less than a statesman or literary artist.
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Tuzlak, Ayse. "Coins out of fishes: Money, magic, and miracle in the Gospel of Matthew." Studies in Religion/Sciences Religieuses 36, no. 2 (June 2007): 279–95. http://dx.doi.org/10.1177/000842980703600205.
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The story of the coin in the fish's mouth in Matthew 17:27 has usually been interpreted as an artificial, folkloric interpolation into a straightforward pericope about providence. This article argues that the miracle is in fact an essential element of the pericope, and that it illuminates Matthew's understanding of Jewish-Roman relations. The concept of "occult economies," as developed by the anthropologists John and Jean Comaroff, illustrates how certain cultures see supernatural events as having a direct impact on economic systems. The miracle in this story can therefore be seen as a statement about supernatural power in an enchanted world.
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Filippov, E. N. "SACRED COMMUNICATION AS A SPECIFIC TYPE OF COMMUNICATION: MAIN CHARACTERISTICS, STRUCTURAL AND FUNCTIONAL FEATURES." Bulletin of Udmurt University. Series History and Philology 32, no. 5 (October 14, 2022): 1115–21. http://dx.doi.org/10.35634/2412-9534-2022-32-5-1115-1121.
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The study presents the results of a systematic analysis of the structure of sacred communication. A necessary element for defining communication as sacred is the belonging of one or more subjects to a supernatural power. Sacred signs are a means of communication, they can be verbal and nonverbal. Signs can be endowed with magical power, thereby performing the function of supernatural power. A sacred communicative act will be a relatively integral unit of sacred communication, and its main component will be a sacred text. The study clarifies the terms associated with this type of communication. Temporal and locative specificity of functioning, elements of semantics (opposition sacred / profane, doubling of worlds) and the role of precedent are characterized. The reason and purpose of sacred communication are singled out, possible variants of their correlation are described. Achievement or non-achievement of the goal, which is due to a number of specific factors, determines the success of communication.
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del Olmo, Ismael. "Against Scarecrows and Half-Baked Christians." Hobbes Studies 31, no. 2 (October 20, 2018): 127–46. http://dx.doi.org/10.1163/18750257-03102001.
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The aim of this paper is to trace Thomas Hobbes’s arguments for the rejection of spiritual possession in Leviathan (1651). Several layers of Hobbes’s thought converge in this subject: his suggestion regarding the sovereign’s right to control religious doctrine; his mechanistic critique of incorporeal substances; his tirade against demonology and Pagan philosophy; his ideas about fear and the natural seeds of religion; his Biblical criticism. Hobbes’s reflections over the matter of spiritual possession allowed him to simultaneously attack institutionalized and charismatic supernatural experiences, rejecting on Biblical as well as philosophical grounds the possibility of demonic and divine possession. This assault on traditional pneumatology led him to new interpretations of the notions of spirit and immateriality, a core element in Leviathan’s resignification of the interaction between nature and supernature. The paper will address Hobbes’s call for a civil exorcism―political, exegetical, and philosophical―against the spiritual powers that possess the Commonwealth.
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Kartono, Kartono. "POST-BIRTH CUSTOM ON MALAY PEOPLE IN JONGKONG, KAPUAS HULU." Khatulistiwa 8, no. 2 (March 31, 2019): 15. http://dx.doi.org/10.24260/khatulistiwa.v8i2.1248.
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This article discusses the traditional knowledge of society is the wealth of inheritance obtained from previous generations. The knowledge contains two elements; local elements and elements of Islam. In this element there are beliefs that are associated with supernatural powers, and there are also beliefs that are associated with science. Explanation of these two aspects often cannot be done because of a limited understanding of the culture of the community. Instead of culture that is sustainable, often culture is abandoned because it is considered a prohibited work. Taking examples of activities 40 days after giving birth, this article explains the transition of cultural aspects from belief to knowledge. That is why the response to local culture must be preceded by deepening before any attitude is given.
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Moskałyk, Jarosław. "The Significance of the Method in Theology." Poznańskie Studia Teologiczne, no. 38 (December 10, 2021): 109–21. http://dx.doi.org/10.14746/pst.2021.38.05.
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Reflection on the role of the method in theology aims to show that the method remains an extremely important tool for theology as a science. Theology, like other scientific disciplines, must be based on an appropriate methodological system when it undertakes to explain the religious and supernatural element in the world. Without this element, theology loses its significant cognitive value and ceases to inspire human thought. Today, one of the most important tasks of theology as a science is to establish the necessary balance between the deep sense of faith and religious practice.
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Solarz, Olga. "„Nadprzyrodzone” w redefiniowaniu tożsamości Ukraińców po rewolucji godności." Studia Etnologiczne i Antropologiczne 19 (July 18, 2019): 105–20. http://dx.doi.org/10.31261/seia.2019.19.08.
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The issues touched upon in the article concern the impact of the “supernatural” element in re-defining the Ukrainians’ identity during and after the Revolution of Dignity, including the merger of the events’ casualties with the image of an angel hero fighting under the leadership of Archangel Michael against the Yanukovych regime. It instigated the process of the mythologizing victims, whose souls – according to collective imagination – composed the Nebesna Sotnya waging war against evil from the heavens above, while at the same time protecting the living. The community commenced the said re-definition of identity, among others, by referring the initiation hero’s journey, who first fought at Maidan, then proceeded to the battlefield of war, while still remaining under the “supernatural” protection. Moreover, mystical signs only reinforced the rightfulness of taking up the challenge and the righteousness of the very idea.
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Utomo Hadibroto, Joko. "Anomalus dan Brand Aura Karakter Superhero Pada Film Gundala: Analisis Struktur Naratif." CoverAge: Journal of Strategic Communication 10, no. 1 (September 23, 2019): 37–45. http://dx.doi.org/10.35814/coverage.v10i1.1231.
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This research or analysis uses Vladimir Propp's narrative structure analysis of the genre of superhero film titled Gundala, which is based on Indonesian comics. Gundala is a superhero character or hero who has supernatural powers that come from the energy of lightning. Through the power of his lightning energy, Gundala as a hero is able to defeat villain as a criminal. This is the narration presented from the film Gundala. Thus, the use of the concept of narrative structure aims to reveal the role and position of each character in the frame of binary opposition. Next, an understanding of his supernatural powers was analyzed using the concept of anomalous categories from Claude Levi-Strauss. Furthermore, the film Gundala has its appeal in presenting the narratives of the characters. Both superhero and villain characters. Related to that, the use of the concept of brand aura aims to find an element of attraction for the characters of the shop for the cinema audience.
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Sardjuningsih, Sardjuningsih. "ISLAM MITOS INDONESIA (KAJIAN ANTROPOLOGI-SOSIOLOGI)." Kodifikasia 9, no. 1 (June 8, 2016): 61. http://dx.doi.org/10.21154/kodifikasia.v9i1.461.
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The Muslims in Indonesia, appreciated the tradition’s value so much, remarkably, the one which becomes the part of the religiousity practices and becomes one with it. Therefore, the Islamic religion manifestation in every community group is different, because of the tradition’s differences cover it; the position of tradition and the ancestors precepts which are placed equally with religion, it is toward the invisible matter or supernatural. Their exiatences are worshipped, honored, respected and even considdered cult, treated as the God in religion. Supernatural is often anthropomorphic, it means that the supernatural is often treated as the other creatures which have the ability and characters like human, animals, or plants. The community divinity concept and perception is not purely monotheism, but it is monopluralistic. Tradition which is accomodated in their religious practices is often connected to the myth existence. The myth truth is the community faith matter, emotion and mental. All of the religion processes related to doctrine, history and its development can not be separated from the existence of the myth, included religion which is claimed as the revelation religion. The myth element becomes very important in this contextual Islam, because the myth knowledge is considered as the holy story, the primordialic event about the universe genesis, the past time, and the other life. Frazer described that the myth position in the community religion is like the holy book in the modern religion. In every tribe and group who claim as Muslim, they have the myth practices which become the base in arrenging local Islamic practices. In the study of anthropology and sociology, the function and the role of myth, religion, and tradition can not be substancially distinguished, since every one contains the invisible element. The myth as a story which is considered sacred as like the holy book which is able to describe the transendental primordial event. Myth is related to the traditional religion and the holy book is related to modern religion. The Sociology defines that myth is as the social stucture in creating the community condition. As a belief which is able to strengthen the community mystical side in order to be able to conserve the adhesive social values in the community.
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Amanolahi, Sekandar. "Supernaturalism among the Pastoral Societies of Iran." Iran and the Caucasus 11, no. 1 (2007): 45–55. http://dx.doi.org/10.1163/157338407x224897.
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AbstractThe article is a brief examination of the beliefs in supernatural and the relevant practice among the Baharvand (Bahārvand) of Lorestān (Luristān) and the Basseri (Bāser ī) of Fārs provinces prior to the Islamic Revolution in Iran. Most of the previous research on this subject at that time failed to note the existence of such beliefs and practices among the Iranian pastoral nomads, mainly because supernaturalism was explained in terms of readily observable phenomena. The author, however, intends to show that supernaturalism has always been a constant element of the spiritual life of the pastoral societies of Iran.
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Balgimbayeva, Nargiz. "The Re-creation of Yōkai Character Images in the Context of Contemporary Japanese Popular Culture: An Example of the Yo-kai Watch Anime Series." Mutual Images Journal, no. 6 (June 20, 2019): 21–51. http://dx.doi.org/10.32926/2018.6.bal.recre.
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Supernatural creatures have always been an irreplaceable element of Japanese culture. Starting from the oldest collection of myths such as Kojiki to modern manga, anime and video games – they have always attracted the attention of people of all ages. However, modern yōkai have changed dramatically in terms of both visual representation and their role in the context of the work they appear in. The images of yōkai used in modern popular culture are re-created in various ways in order to appeal to tastes of different kinds of audience. Undoubtedly, the yōkai of today are not what they used to look like before: the element of fear may still be there, but after watching a TV series about yōkai both children and adults would most likely to refer to them as kawaī not kowai. To explain these changes, the author will present the yōkai image re-creation process taking place in Japanese animation on the example of the Yo-kai Watch anime TV series (the original Japanese TV series), the influence of which can be seen in modern contemporary Japanese culture.
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Lyter, Veronica. "“Brave and Prudent Soldiers”: The Virtue of Courage in The Sadness of Christ." Moreana 53 (Number 203-, no. 1-2 (June 2016): 51–72. http://dx.doi.org/10.3366/more.2016.53.1-2.4.
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This paper explores Thomas More’s concept of courage as it is expressed in the hand-written notes in his personal Psalter, and in the example of Christ and His “brave and prudent soldiers” in The Sadness of Christ. These texts elaborate a view of courage that builds upon and expands the classical conception of virtue by appropriating it in a Christian context. According to More and the classical philosophers, courage requires an element of prudence and does not preclude feelings of fear. But for More, Christian prudence is predicated upon knowledge of man’s supernatural end and the need for grace. The example of Christ provides a model of Christian courage for souls who experience fear. His agony in the garden shows that fear does not inhibit courage but can strengthen it by fostering humility, an element that is not found in the classical notion of virtue. The humble self-knowledge that arises from the experience of fear leads one to turn to God in prayer for strength and consolation, which allows for the ultimate conquering of fear.
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Craffert, P. F. "Vernuwing in Historiese Jesus-Navorsing." Verbum et Ecclesia 22, no. 1 (August 11, 2001): 1–29. http://dx.doi.org/10.4102/ve.v22i1.619.
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The approaches of the Jesus Seminar and the Third Quest to the study of the historical Jesus are compared. Three different aspects are considered: Why is it done?; What is it about? and How is it done? Despite differences, it is shown that on a philosophical and world-view level, they share a similar positivistic historiography and modernist worldview. The main distinction is that theTthird Questers supplement the latter with a supernatural element. Further, it is argued that progress in historical Jesus research cannot be achieved by providing new answers to old questions or by means of mere adjustments to any of these approaches. What is needed is an approach that asks different questions and goes in totally new directions. The outlines of such an approach is sketched.
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Xidakis, Ioannis. "Neomythology: A New Religious Mythology." Religions 13, no. 6 (June 11, 2022): 536. http://dx.doi.org/10.3390/rel13060536.
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The purpose of this paper was to present the link between the myths in the plots of modern entertainment products, such as science fiction novels, movies, comic books and video games, with the motifs of New Religiosity. The plots employed in these products are of a mythical nature. This re-emergence of myth is once more taking centre stage today. The social sciences and humanities concerned with this phenomenon call it “neomythology”. Neomythology, in whatever form, as a comic book, video game, etc., shows gods and supernatural heroes or villains interacting with one another in certain ways. The ways these mythical elements are combined and displayed confirm that neomythology belongs to New Religiosity and repeats motifs of New Religions and New Age myths, such as the secularization of the absolute, that is to say, the placing of the transcendental element in the material and explainable world, the absolutisation not only of the acquisition of power but also those who bear it, the correlation of magic and technology, and the reuse and utilization of the mythology of the past and of traditional religious teachings, in order to produce a new myth.
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Andrews, Jacob J. "Conformed by Praise: Xunzi and William of Auxerre on the Ethics of Liturgy." American Catholic Philosophical Quarterly 96, no. 1 (2022): 113–36. http://dx.doi.org/10.5840/acpq20211129240.
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The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a virtue ethics of ritual closely aligned with that of Xunzi. Xunzi’s writings on ritual illuminate and enrich one’s reading of the Summa de Officiis. But unlike Xunzi, William is not a naturalist with regard to ritual: although much of William’s language about the causal power of liturgy can be explained in Xunzian terms, Christian liturgy has an irreducible supernatural element.
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Lamy, Alice. "Defining Nature in Medieval Cosmological Literature." Journal of Medieval and Early Modern Studies 49, no. 3 (September 1, 2019): 457–78. http://dx.doi.org/10.1215/10829636-7724613.
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The medieval Latin West has a long tradition of cosmological writings that stress the difficulty of conceptualizing nature as a single totality. “Nature” is subject to multiple definitions, torn between the sensory and the intelligible. “Nature” involves the universe and its immutable laws, but also the metaphysical principles of living beings, the totality of corruptible things, and creatures from the domain of physis. Engaging with the idea of nature as plastic and multifaceted in its richness, this article shows that contradiction is a dialectical principle necessary to the definition of nature. Whether understood as a broad, vague, and elusive notion, or, on the contrary, as a strong ordering principle, nature supports life and the world. Sometimes it is described as the simple element of matter, sometimes as an entity rivaling God himself. Nature inevitably conjures up the supernatural and therefore also its own supersession.
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Mat Hussain, Eizah, Siti Nur Anis Muhammad Apandi, and Nurhasyimah Saidin. "ASPEK REALISME MAGIS DALAM NOVEL CEBISAN MANTERA TERAKHIR." Jurnal Pengajian Melayu 33, no. 2 (October 29, 2022): 27–43. http://dx.doi.org/10.22452/jomas.vol33no2.2.
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Abstract Magical realism, which combines reality and fantasy, has become a trend in the world of literature, sparking a new way of thinking while producing a literary work. Studies on magical realism in literature are crucial as they could reflect the cultural and societal norms of the society featured. This article utilised the theory of magical realism by Faris (2004) to discuss the aspect of magical realism presented in the novel “Cebisan Mantera Terakhir” (2013) by Hasanuddin Md. Isa and published by the Malaysian Institute of Translation and Books (ITBM). The genre of the novel is classified as mystery or mysticism in the setting of a supernatural world where shamans practise “santau” (a type of black magic) in the Malay community. This qualitative study aims to identify and analyse the way the author depicts magical realism through content analysis of the text. Findings showed that the magic element in the form of “santau” was evident in the Malay community featured in the novel. The application of Faris‟s principles showed the clear connection between reality and the magical elements of “santau” which can be categorised into particular aspects of the text, such as objects, events, characters, beliefs and texts. Religion and beliefs are also inseparable from the Malay community, a factor portrayed as a connection between reality and the supernatural worlds. Keywords: magical realism, novel, Cebisan Mantera Terakhir, shaman, santau, black magic Abstrak Kemunculan aliran realisme magis dilihat melalui gabungan antara dua dunia, iaitu dunia nyata dan dunia fantasi yang membawa pemikiran baru dalam karya sastera. Penelitian terhadap realisme magis dalam suatu karya sastera sangat penting kerana pada dasarnya realisme magis merupakan satu cerminan atau refleksi yang nyata mengenai budaya dan sosial masyarakat. Kajian ini mengaplikasikan Teori Realisme Magis oleh Faris (2004) untuk memperlihatkan aspek realisme magis dalam novel Cebisan Mantera Terakhir (2013) karya Hasanudin Md Isa dan diterbitkan oleh Institut Terjemahan & Buku Malaysia Berhad (ITBM). Novel ini memaparkan genre misteri atau mistik yang menerapkan elemen dunia ghaib dan golongan pawang yang terlibat dalam kegiatan santau dalam masyarakat Melayu. Kajian ini bertujuan untuk mengenal pasti dan menganalisis aspek realisme magis dalam novel yang memperlihatkan bagaimana pengarang mengungkapkan elemen realisme magis dalam karya. Kajian ini dilakukan secara kualitatif dengan membuat analisis kandungan teks. Dapatan kajian ini jelas menggambarkan unsur magis yang dapat dikesan dalam amalan santau dengan berlatarkan masyarakat Melayu. Penggunaan prinsip-prinsip oleh Faris (2004) telah menonjolkan perhubungan yang jelas antara unsur realiti dan unsur magis dalam amalan santau itu dengan adanya pembahagian kepada kelompok-kelompok tertentu, iaitu objek, peristiwa, watak, kepercayaan, teks, dan sebagainya. Dalam masyarakat Melayu, konteks agama dan kepercayaan tidak dapat diasingkan dalam tradisinya yang turut dipaparkan sebagai satu perkaitan antara alam nyata dan alam ghaib. Kata Kunci: realisme magis, novel, Cebisan Mantera Terakhir, pawang, santau
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Koski, Mauno. "A Finnic holy word and its subsequent history." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 404–40. http://dx.doi.org/10.30674/scripta.67189.
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This article concentrates on a specific ancient holy word in Finnish and its subsequent development, hiisi. In the Finnish language region hiisi appears as an element in place names in over 230 villages established by the end of the thirteenth century, and at least a majority of these must have existed since prehistoric times. In Finland as well as in Estonia it is possible to demonstrate an earlier sacral function in places which contain hiisi as a component of their name, partly with the help of archeological discoveries, and partly with the help of oral folk tradition. It is particularly among the earliest settlement areas of Southwest Finland, Satakunta and Häme that hiisi features in the names of sacrificial sites or trees, in other words in the same areas where it features in the names of burial grounds. Names in which the hiisi element precedes a word meaning a lake, pond, or other water formation, occur particularly in the eastern Finnish dialect regions, as well as in the regions of Karelian, Olonets, Lydian, and Vepsian. In addition to its factual meaning of cult place, the Finnish word hiisi has come to denote a supernatural entity both in terms of its reference to a place and in terms of its reference to a being.
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Khongsai, Lalginthang, and Mayanglambam ManiBabu. "The Art of Using Sound: Pengkul (Trumpet) and Its Role in Traditional Kuki Society." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 21, no. 2 (November 23, 2021): 375–94. http://dx.doi.org/10.1177/0972558x211055386.
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The unique way of timekeeping strategy, involving pengkul (a traditional bamboo trumpet) as a communication or signalling device within the Lom institution demonstrates the early Kuki people’s technological adaptability and cognitive development. Pengkul has been an important musical instrument of the early Kuki people since time immemorial. It plays a significant role in traditional Kuki society as a means of public communication and conveyor of time and event rather than a mere instrument of merriments. Firstly, the article focuses on the procurement of raw materials, manufacturing process, uses, maintenance, repairing, and discard pattern of the pengkul. Secondly, the article focuses on the role of pengkul as a communication or signalling device within the organization of the village workforce called “ Lompi.” Wherein, pengkul remains as a guiding element of the socioeconomic survival strategy adopted by the traditional Kukis. Thirdly, the article further analyzes the myths and traditional beliefs associated with pengkul to delineate the ideational aspect of pengkul within their concept of the supernatural realm.
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Aas, Lars Reinholt. "The rock and the hunter. The significance of rocks and boulders in rock art production in the western Himalayas." Archaeological Dialogues 24, no. 2 (December 2017): 155–74. http://dx.doi.org/10.1017/s1380203817000204.
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AbstractThis paper is an addition to the recent advances in the field of rock art research and aims to accentuate the significance of rocks and boulders in the production of rock art. I argue that the rock itself must be recognized as an important element in rock art production even in cases where there are no discernible connections between the rock art images and the irregularities found in the rock surface. The paper concerns rock carvings from the Taru Thang site in Ladakh in northern India and builds on ethnography drawn from the Dardic-speaking people of the western Himalayas. I argue that the rocks must be understood as devices of communication between hunters and their supernatural allies, and that the images represent messages conveyed through the rock interface. In these acts of communication, the geological irregularities of the rock surface serve no purpose and have been avoided rather than included in the compositions.
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Fibiger, Marianne Qvortrup. "What Are Religious Hotspots? An Introduction." Numen 70, no. 1 (January 3, 2023): 1–16. http://dx.doi.org/10.1163/15685276-12341673.
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Abstract This introductory article outlines the meanings behind and the reasons for suggesting “religious hotspots” as a new analytical concept in the study of religion. The idea of suggesting this concept is not to replace others – for instance, a pilgrimage site, a religious place, a supernatural place, or a storied place – but to broaden the perspective and to emphasize the dynamic, multidimensional, and relational aspects of place, not least concerning how a religious place can be a hotspot for some and a cold one for others, but also how a place can change from being a hotspot to a cold spot and vice versa. Being a heated place, a religious hotspot can also have an unintended effect on people being there. They can either become “infected” by or “cured” of a feeling of religious or spiritual belonging. The concept is a contribution to the growing interest in space and place when analyzing religion, in recognition of how a landscape or a particular religiously legitimized site can be an important element in collective cultural, social, and political meaning-making.
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Łuksza, Agata. "Boy Melodrama: Genre Negotiations and Gender-Bending in the Supernatural Series." Text Matters, no. 6 (November 23, 2016): 177–94. http://dx.doi.org/10.1515/texmat-2016-0011.
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For years Supernatural (CW, 2005–) has gained the status of a cult series as well as one of the most passionate and devoted fandoms that has ever emerged. Even though the main concept of the series indicates that Supernatural should appeal predominantly to young male viewers, in fact, the fandom is dominated by young women who are the target audience of the CW network. My research is couched in fan studies and audience studies methodological perspectives as it is impossible to understand the phenomenon of Supernatural without referring to its fandom and fan practices. However, it focuses on the series’ structure in order to explain how this structure enables Supernatural’s viewers to challenge and revise prevailing gender roles. Supernatural combines elements of divergent TV genres, traditionally associated with either male or female audiences. It opens up to gender hybridity through genre hybridity: by interweaving melodrama with horror and other “masculine” genres the show provides a fascinating example of Gothic television which questions any simplistic gender identifications.
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Adamiak, Grzegorz. "Misyjne nauczanie Jana Pawła II podczas pielgrzymek do Polski." Annales Missiologici Posnanienses, no. 25 (December 31, 2020): 35–56. http://dx.doi.org/10.14746/amp.2020.25.3.
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During his pilgrimages to his homeland, John Paul II was teaching his countrymen about the problems specifi c to the Church in Poland, but also to the whole Church. One of these themes was the missions ad gentes. The Pope noticed and pointed out on the example of the history of his nation that missions built Polish statehood and shaped Polish culture. He called for this process to be recognized in the history of Europe as a whole and to recognize in evangelization the factor that builds and defi nes its true identity. He showed that missions help imbue human culture with a supernatural element. He recalled the truth about the missionary nature of the Church and the missionary vocation of all its members. Responsibility and cooperation in the missionary work was for John Paul II one of the forms of the “imagination of mercy.” Appealing to his countrymen for missionary generosity and commitment, he also pointed to the fi gures who were involved in the animation of the missionary work in the Polish and universal Church. In his teaching in Poland, he recalled the missionary task of the Church community and of each and every faithful.
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Rondholz, Anke. "Crossing the Rubicon. A Historiographical Study." Mnemosyne 62, no. 3 (2009): 432–50. http://dx.doi.org/10.1163/156852509x384220.
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This paper contains a typological comparison of the extant accounts of Caesar's crossing of the Rubicon (Velleius Paterculus, Lucan, Plutarch, Suetonius, Appian, Orosius) and highlights interrelationships among the various accounts as well as patterns and topoi in the Rubicon myth. This episode has been dramatized by five of the authors as a point of transition from peace to war, although Caesar has set himself at fault much earlier by maneuvering to resign his command. Common motifs are the speed with which Caesar proceeds, his hesitation and pondering the consequences, and the connection of the crossing with a supernatural element. Caesar's nocturnal wanderings in Suetonius can be explained as a misinterpretation of Plutarch's account; the scene about the apparition with the reed pipe plays with generic markers to express the beginning of war. Finally, a conclusion can be drawn about Asinius Pollio as the common source. As a child of the Late Republic he might have been interested in mitigating his representation of the Rubicon scene by having Caesar hesitate, ponder the consequences, be under divine influence and act in self-defense, features that were exploited by his successors and turned into topoi of the Rubicon myth.
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Ahmed, Shokhan Rasool. "The significance of Stage Directions in Aristophanes' Peace." Journal of University of Raparin 6, no. 2 (October 22, 2019): 19–34. http://dx.doi.org/10.26750/vol(6).no(2).paper2.
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Abstract
This study is principally concerned with the staging of Aristophanes’ Peace. John Dee (1527-1609) was the first person to design a clever stage-effect for Greek drama, Aristophanes’ Peace, and made a giant beetle that could move from the air down to the stage. The nature and status of stage directions in this play will also be investigated, paying particular attention to the status of stage directions in printed text, and whether these stage directions were originally written by the playwright himself or were revised or supplied by editors, scriveners or members of the theatre companies. The paper will also evaluate how the technology of the Elizabethan playhouse facilitated the appearance of dung-beetle on stage.
There was a great demand in the Elizabethan era for plays about spectacular tricks. People at that time were delighted in the dexterity of the supernatural mysteriousness of the magician and witches, and moreover there was a popular appetite for spectacles within such a play. One of the most widespread themes in legend and Elizabethan stage is the flying of supernatural entities. Dragons and dung-beetles are physically manifested differently on Elizabethan stage compared to Medieval and Jacobean stages. Flying of dragons and beetles had a remarkable fiery effect in theatre to create a new genre of spectacle in presenting princely power and martial values to the audience. The special effect of John Dee’s flying scarab for a Cambridge performance of Aristophanes’ Peace also prompted ‘great wondering and many vain reports spread abroad of the means how that was effected’ (Jefferies, 2011). In Aristophanes’ Peace, Trygaeus rides on the back of a giant dung beetle to the heaven in order to arrange peace for the Greeks. The flight scene offers an element of slapstick comedy to the play and makes a comical history out of the flight of the giant beetle. John Dee’s stage directions in Aristophanes’ Peace are very elaborate and clear which help the reader imagine how the play was staged (Hall & Wrigley, 2007). The findings of this study would be beneficial for the researchers, the students of English department and theatre companies.
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Peña-Cervel, María Sandra, and Andreea Rosca. "Hope and equilibrium in the dystopian world of The Hunger Games." Círculo de Lingüística Aplicada a la Comunicación 85 (January 11, 2021): 227–44. http://dx.doi.org/10.5209/clac.73549.
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This paper provides evidence of the fruitfulness of combining analytical categories from Cognitive Linguistics and Critical Discourse Analysis for the analysis of complex literary characterizations. It does so through a detailed study of the “tributes”, i.e. the randomly selected children who have to fight to death in a nationally televised show, in The Hunger Games. The study proves the effectiveness of such categories to provide an analytically accurate picture of the dystopian world depicted in the novel, which is revealed to include a paradoxical element of hope. The type of dehumanization that characterizes the dystopian society of Panem is portrayed through an internally consistent set of ontological metaphors which project negative aspects of lower forms of existence onto people. This selection of metaphors promotes a biased perspective on the poor inhabitants of Panem, while legitimizing the social inequalities the wealthy Capitol works hard to immortalize. However, Katniss undergoes a metamorphosis through her discovery of her own identity, which hints at an emerging female empowerment. This transformation, together with her identification with the Mockingjay, a supernatural being that voices her beliefs and emotions, contributes to disrupting the status quo imposed by the almighty Gamemakers and to purveying a message of optimism.
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Marek, Zbigniew, and Anna Walulik. "Christianity as an inspiration for the pedagogical sciences." Acta Universitatis Nicolai Copernici Pedagogika 37, no. 1 (September 19, 2020): 27. http://dx.doi.org/10.12775/aunc_ped.2019.003.
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Based on the biblical text J 20, 24-29 we were searching the possibility of giving the support to the development of a person, by Christianity. The carried out text analysis and its transposition to the pedagogical area enabled drawing the attention to the significant for the development of the person element, inspired by religion, which is spirituality. In the article the attention was paid to the fact that owing to the religion, the man is able to perceive and understand more broadly not only the particular events, but also possibilities of own participation in them. This perspective discloses new challenges in front of man, and also enables to know a new sense of own life, as well. Understanding that discovery of new life possibilities inspires for activity, we will add that the Christianity, thanks to the supernatural cognition (religious), detects a new quality reflected in a new life style. The condition of such support given to the person by the Christianity is respecting God by the man, and admitting that He is not any idea, but Person. Just, the relationship with this Person enables to have a different look at own existence and see the hope for a new life quality – immortality in it.
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Zhu, Liwei. "Supernatural Elements in Shakespeare’s Plays." Journal of Language Teaching and Research 10, no. 2 (March 1, 2019): 391. http://dx.doi.org/10.17507/jltr.1002.22.
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This paper analyzes the supernatural elements of Shakespeare’s plays from several aspects. It first introduces the historical background of Shakespeare’s writing career. Then, it analyzes supernatural elements in three of his great plays and introduces how the supernatural elements are represented on stage in old Elizabethan period and in modern times. Last, it provides the modern implications to the 21 st century viewers of Shakespeare’s plays.
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PRIORESCHI, PLINIO. "Supernatural Elements in Hippocratic Medicine." Journal of the History of Medicine and Allied Sciences 47, no. 4 (1992): 389–404. http://dx.doi.org/10.1093/jhmas/47.4.389.
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Donder, I. Ketut. "Vibrasi Pikiran, Kerusakan Ozon dan Bencana Alam Satu Kesatuan Sistem Kesadaran Kosmos Perspektif Teo-Kosmologis Post Metafisika." Sanjiwani: Jurnal Filsafat 9, no. 1 (July 7, 2020): 97. http://dx.doi.org/10.25078/sjf.v9i1.1616.
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<p><em>The Vedas have various concepts and theories about the creation of the universe. Vedic concepts are accepted by revelation, while Vedanta theories are created through contemplative research on macrocosms and microcosms. Creation theories in Vedanta, are: Manah theory or the theory of Virat, this theory states that the universe created from the mind of God. The second is the theory of Sabda, this theory states that the universe is created from the Voice of God, this theory is similar to the Big Bang theory. Other theory is the theory of Apah, this theory states that the universe came from water, and there are also many other theories. These theories seem to be compatible with modern scientific theories. This shows that the Vedic teachings have been an inspiration for scientists.</em><em></em></p><em>The Manah theory, sabda theory, Apah theory, and other theories are embedded by Hiranyagarbha theory. This theory states that the human mind, the mind of the cosmos, and the human mind, historically-theo-cosmologically, have a very close relationship. Hiranyagarbha theory that became the foundation of Hindu Cosmology describes that before the universe was created, there was an element of astaprakriti, the eight subtle elements without size (tan matra). The eight supernatural elements are buddhi (intellect), manas (mind), ahamkara (ego), akhasa (ether), vayu (air), teja (fire), apah (water), and pritivi (land), all within the warehouse. The universe is called Hiranyagarbha. Based on the Hiranyagarbha theory, the creation of the macrocosm begins with the consciousness of God, then moves the mind of God (Manas) connected to the manas that is on Hiranyagarbha. After the macrocosm, humans were created, then the mind of God, the mind of the cosmos, and the human mind have connectivity with each other. Therefore, do not ever think negative about anything.</em>
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Wilczyński, Marek. "Roma capta! – Uwagi na temat relacji o zdobyciu Rzymu w 410 i 455 r. w dziełach wybranych autorów późnoantycznych." Vox Patrum 70 (December 12, 2018): 311–38. http://dx.doi.org/10.31743/vp.3212.
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In the presented article the author analyses depictions of sieges and capturesof Rome in the years 408-410 and 455 passed on by selected authors of Latin andGreek sources from the late antique. The scope of the research included sourcescontaining more extensive narratives, while sources containing only laconicannual information solely about the fact of capturing the city were rejected. Inthe depictions of the capture of Rome by Alaric in 410 the authors rather tendto seek supernatural reasons, and less often logical explanations of the origin ofthe events, contrary to the depictions of the year 455, where one can find almostexclusively rational justifications for the course of events, determined by politicalsituation. While discussing the events of the year 410 the authors oftentimescreate their own original digressions and allow for deviations from the historicreality. The relations about the year 455 are consistent and show only minor differences.Contrary to later opinions, the capture of Rome in 410 was not considereda gigantic tragedy outside Italy, although it was recognized as a breakthroughmoment. For the eastern historians these events are remote, taking place in landsfar from Constantinople and often their depiction is used to indicate the superiorityof the Eastern Empire over the Western Empire. Sacco di Roma by Genseric in455, which is referred more precisely and recognized as an element of significanthistory and politics of the East (Vandals corsair raids, Leo the Thracian’s expedition,recapturing Africa during the reign of Justinian I), is treated in an entirelydifferent manner.
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Kasmana, Kankan, Setiawan Sabana, Iwan Gunawan, and Hafiz Aziz Ahmad. "The Sundanese Comic Ririwa Nu Mawa Pati - An Intertext of Sundanese - Islam Cosmology." Mudra Jurnal Seni Budaya 33, no. 3 (September 27, 2018): 341. http://dx.doi.org/10.31091/mudra.v33i3.520.
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Ririwa nu Mawa Pati, the Sundanese strip comic with horror genre, published by “Mangle”, a Sundanese cultural magazine in West Java, 1922. The comic consist of material about belief in the supernatural being in the Sundanese society at that time. This research attempts to find expressions of Sundanese human death journey conception derived from oral literature of selected informants in the comics as an intertext in an effort to understand and interpret the comics in depth. This is a qualitative research, intertextual analysis is used to find representations of cultural texts embodied in selected comic elements. The results of the analysis reveal the existence of oral literature absorption (hypogram) in the form of core and development in the comic as transition work, present explicitly through storyline, comic element in the form of dialogue in word balloons, description panel, and visual scene of the characters. Comics become a representation of the view of the comic artist about the world around the visible (or tangible) and invisible (or intangible).Ririwa nu Mawa Pati, komik strip Sunda bergenre horor diterbitkan oleh majalah sastra dan budaya Sunda Mangle di Jawa Barat tahun 1992. Komik ini sarat materi mengenai kepercayaan akan mahluk halus di masyarakat Sunda saat itu. Penelitian berupaya menemukan ungkapan konsep fase perjalanan kematian manusia Sunda yang berasal dari sastra lisan informan terpilih yang ada dalam komik sebagai sebuah interteks sebagai upaya agar dapat memahami dan memaknai komik secara mendalam. Penelitian bersifat kualitatif, analisis intertekstual digunakan untuk menemukan representasi teks budaya yang mewujud dalam unsur komik terpilih. Hasil analisis mengungkapkan adanya serapan satra lisan (hypogram) baik berupa inti maupun pengembangan dalam komik ini sebagai karya transisi, hadir secara tersurat melalui alur cerita, unsur teraga komik berupa dialog balon kata, panel keterangan, serta visual adegan para tokohnya. Komik menjadi representasi kosmologi Sunda dan pandangan komikus mengenai dunia sekitarnya baik yang kasat mata maupun yang tak terlihat. Kosmologi Sunda tidak hanya dipandang sebagai pemisahan dunia, namun difahami pula sebagai fase perjalanan kehidupan dan kematian manusia Sunda.
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SASMANDA, SIPA. "KEPERCAYAAN RELIGIUS-MAGIS MASYARAKAT PEDESAAN KECAMATAN JEROWARU LOMBOK TIMUR-NTB (Studi Terhadap Budaya Asli Masyarakat Yang Masih Eksis)." Historis | FKIP UMMat 1, no. 1 (February 15, 2018): 25. http://dx.doi.org/10.31764/historis.v1i1.206.
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Agama dan kepercayaan merupakan unsur dari kebudayaan maka dalam hal ini akan dikaji dengan menggunakan pendekatan budaya. Untuk lebih memahami kebudayaan Indonesia yang asli terutama dalam hal kepercayaan tentu kita harus melihat perjalanannnya dari perkambangan waktu yang ada atau perkembangan sejarahnya. Tulisan ini menkaji tentang kepercayaan religius-magis masyarakat pedesaan kecamatan Jerowaru Lombok Timur-NTB. Metode penelitian ini yaitu kualitatif. Penentuan subjek penelitian dilakukan secara purposif sampling. Pengumpulan data dilakukan dengan cara pengamatan, wawancara, dan dokumnetasi.pemeriksanaan keabsahan data menggunakan metode triangulasi. Hasil menunjukkan bahwa kepercayaan religius-magis masyarakat pedesaan kecamatan Jerowaru Lombok Timur-NTB masih terikat oleh kepercayaan religuis-magis yang pernah menjadi kepercayaan nenek moyang mereka. Beberapa unsur kepercayaan religius-magis yang masih di lestarikan oleh masyarakat seperti bebubus, kekuatan supranatural dari ketobok dan kemalik, percaya pada mantra-mantra yang dapat mengakibatkan kekebalan tubuh, percaya pada pelet, senggeger serta sengasih-asih dan lain sebagainya. Religion and beliefs are an element of culture then in this case will be studied using a cultural approach. To better understand indigenous Indonesian culture, especially in the case of belief, we must see the journey from the existing time mining or historical development. This paper examines the religious-magical belief of the rural community of Jerowaru sub-district, East Lombok-NTB. The method of this research is qualitative. Determination of research subjects conducted by purposive sampling. Data collection is done by observation, interview, and dokumnetasi.per checking data validity using triangulation method. The results show that the religious-magical belief of the rural community of Jerowaru sub-district of East Lombok-NTB is still bound by the religious-magical beliefs that were once the beliefs of their ancestors. Some elements of religious-magical beliefs that are still preserved by society such as bebubus, supernatural powers of ketobok and kemalik, believe in spells that can lead to immunity, believe in pellets, senggeger and merciful-asih and so forth.
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Bobrova, Maria V., and Irina I. Rusinova. "Demononyms in Russian Mythological Texts of the Perm Region." Вопросы ономастики 17, no. 3 (2020): 83–103. http://dx.doi.org/10.15826/vopr_onom.2020.17.3.036.
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The paper deals with proper names of demons (demononyms) featured in the local mythological texts of the Perm region, narrating of people with supernatural abilities. The research focuses on the names of the spirits which the sorcerers infuse into the victim’s body to cause illness. This universal tendency to “personify” the spirits of disease becomes apparent as it happens to be a recurrent element of the plot in such spirit-possession narratives. In this respect, the use of a proper name is yet another means of creating an anthropomorphic character which is the spirit of disease. Concurrently, a name might also bring in certain ethnic, social, cultural, and linguistic implications. In the Perm regional mythology, 67 demononyms have been identified. Most of them are anthroponyms transferred to the category of demononyms retaining the same derivational patterns. The functions of demononyms are similar, but not identical to those of anthroponyms (i.e. to name, to identify, to distinguish). The use of a particular name helps to identify and to differentiate the demon from the possessed victim or another spirit “cohabiting” with it. Therefore, demononyms have a twofold specifying / deictic nature: they go back to an anthroponym, but act as a substitute for the demon’s name. Ultimately, proper names of demons also serve to “legitimize” the presence of the spirits of disease in a person, which leads to more particular context-driven functions correlated with those of anthroponyms. On a larger scale, the use of demononyms in mythological narratives about people possessed with a spirit of the disease tends to reflect the traditional “friend” or “foe” opposition that is typical to the Slavic culture.
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Gryżenia SDB, Ks Kazimierz. "Chrześcijańska przeszłość dla kultury integrującej się Europy." Annales. Etyka w Życiu Gospodarczym 11, no. 1 (May 15, 2008): 123–34. http://dx.doi.org/10.18778/1899-2226.11.1.11.
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The last few years are the time of the ongoing integration of Europe and its vivid discussion about it. The thorny issue is the role and the place of Christianity in the life of Europe. Pope John Paul II had authoritatively taught on the issue. His teaching is a kind of antidote against those who are in favour of Europe without God. The European culture is not a monolith since it is inhabited by many nations with a different characteristic but all are rooted in the same values of the Good News acknowledged on the Continent. The present time – and especially the centuries after the Enlightenment – seems to be the time of abandoning Christianity. As the result of such a process, Europe witnessed two totalitarian systems responsible for numerous crimes. A human being wanted – without God’s participation - to decide about right and wrong. They were tempted like the first parents in Eden. They were changed from godlike humans to objectified ones – from “homo sapiens to homo demens”. John Paul II and many authors dealing with the processes of mankind underlined the need to build unity in Europe in close connection to Christianity. Christianity is an important element of culture in which the man is not restricted to his mortal life but opens up for a supernatural perspective. Through Christianity the European culture is richer and the man fully developed. Taking Christianity into consideration in his life, man can discover the truth about himself and his true relation to God. Only the truth allows man to grow and achieve his perfection, whereas falseness condemns him to the degeneration.
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Öztürk, A. Serdar. "Order versus disorder in Thomas Hardy's ghostly poems." Pegem Eğitim ve Öğretim Dergisi 1, no. 2 (June 1, 2011): 81–88. http://dx.doi.org/10.14527/c1s2m8.
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There are a lot of supernatural elements like spirits and ghosts in Thomas Hardy's poems. The supernatural elements have very significant roles in his poems though he has no credulous faith in supernatural elements. The ghosts that come uninvited to the mortal World realize their mistake, even if they come motivated by the most altruistic of intentions. They cannot change anything in the mortal world. The harmony and the balance between worlds can be realized only if the mortals and immortals accept their lives as they are, without probing or questioning their worlds.
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Blust, Robert. "Pointing, Rainbows, and the Archaeology of Mind." Anthropos 116, no. 1 (2021): 145–62. http://dx.doi.org/10.5771/0257-9774-2021-1-145.
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For over a century anthropologists and folklorists have sporadically recorded a belief that one should not point at a rainbow, lest the offending finger become permanently bent, rot, be supernaturally severed, fall off, etc. In each case the belief was reported for a particular geographical region without apparent awareness of its presence elsewhere, and in no case was an explanation for this curious idea proposed. This paper documents what is called the “Rainbow Taboo” as a global phenomenon, found among peoples of quite varied cultural backgrounds, and it argues that the universality of the belief is a product of the interaction of two independent cognitive elements: an apparently innate sense that the rainbow is associated with the “other world,” and, secondly, a similar sense that pointing with the index finger is aggressive, and should not be used either in normal human interactions or more particularly against the supernatural.
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Takanjanji, Yohanis Hina, Simon Nahak, and Ni Made Jaya Senastri. "The Effectiveness of The Regulation on The Use of Tribal Land in Palakahembi Village, Pandawai District, East Sumba Regency, East Nusa Tenggara Province." Jurnal Hukum Prasada 9, no. 1 (March 14, 2022): 65–72. http://dx.doi.org/10.22225/jhp.9.1.2022.65-72.
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Customary land (tanah ulayat) of a tribe means an inheritance land and the natural resources on and inside it, passed down from generation to generation, and the rights of customary land belong to customary law community. Customary land/customary land rights (hak ulayat) are a joint land, believed to be a gift from supernatural forces or inheritance from ancestors to a group of people, the customary law community, that serves as the main supporting element for the community’s life and livelihood all the time. Based on the background of research, the researchers formulated research questions as follow: How is the regulation on the use of tribal land in Palakahembi Village, Pandawai Subdistrict, East Sumba District, East Nusa Tenggara Province; How is the effectiveness of the regulation on the use of tribal land in Palakahembi Village, Pandawai Subdistrict, East Sumba Regency, East Nusa Tenggara Province. This research aims to provide legal comprehension to society concerning the regulation on the use of tribal land and to study and understand legal issues concerning the regulation on the use of tribal land. This is empirical legal research, which reveals facts (the fact approach). Applying this approach, the researchers observed and collected facts in the field methodically, and these facts are used as supporting materials for the research. This research took place in Palakahembi Village, East Sumba District, East Nusa Tenggara Province. The result of this research shows that there is no clear commensurate border of tribal land (a source of horizontal conflict between tribes), no Regional Regulation of East Sumba District that specifically regulates and use tribal land based on its characteristic, and the region’s local wisdom. The researchers suggested that it is necessary to draw up a Regional Regulation that serves as a stepping stone in the use of tribal land based on the tribe’s local wisdom.
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Pastorino, A. "La educación digital como herramienta contra la desinformación sobre COVID-19 en las ciudades MIL: un estudio piloto de UNICEF y CDC en el Sudan del Sur." Слово в науке, no. 1(2) (April 1, 2021): 60–72. http://dx.doi.org/10.53362/s6531-5476-7144-x.
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This paper presents social science research conducted by UNICEF and CDC in South Sudan to respond to the COVID19 outbreak; it shows how digital education of young social mobilizers may reduce the diffusion of misperceptions about health, by increasing the level of trust of the community towards health authorities in the context of MIL Cities. The qualitative methodology was finalized to collect data on health during a pilot study carried out in the counties of Yei, Juba, Kajo Keji and Morobo from April to June 2020. Therefore, this was a pilot study in areas characterized by digital divide, which demonstrates the importance of MIL cities with regards to the indicator of health. The paper presents a qualitative analysis of the different misperceptions about COVID19, by focusing on the following factors: existence of COVID19; its propagation, signs, symptoms and risk of mortality, its prevention, its artificial, natural or supernatural sources, its treatments. Training young social mobilisers was a key element in collecting data from local communities and for implementing a nearreal time reporting mechanism to quickly respond to misperceptions with regards to the ongoing epidemics. 1 Los Centros para el Control y la Prevención de Enfermedades, en ingles CDC (Centers for Disease Control and Prevention), son una agencia del Departamento de Salud y Servicios Humanos de los Estados Unidos. Sus objetivos son la prevención y el control de las enfermedades. https://www.cdc.gov/Spanish/acercaCDC/index.html 2 La primera parte de este capitulo se ha escrito junto con los miembros de el equipo de Comunicación por el desarrollo y con la supervisión de la unidad de ciencias comportamentales de los CDC de Atlanta. 3 Después de este nombramiento entre marzo y septiembre de 2020, Agnese es miembro del Panel de Revisión Externa de Educación No Puede Esperar, UNICEF New York, USA por el ano 20202021.
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Chalik, Alex Abdu. "DYNAMICS OF FARMING SERAWAI PEOPLE IN BENGKULU." Jurnal Ilmu Sosial Mamangan 11, no. 2 (December 1, 2022): 179–89. http://dx.doi.org/10.22202/mamangan.v11i2.6216.
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This study aims to reveal the dynamics of the life of the Serawai people in Bengkulu in farming. The dynamics of a cultivator's life cannot be separated from the cultivation process he does. Farming activities are the core of cultivator's life all the time, which takes place from the preparation process to the utilization of their field products. The method used in this research is descriptive research method with a qualitative approach. The data collection used is observation, interviews and documentation. Data were analyzed using qualitative analysis techniques. The results showed that: 1) Farming in the Serawai people in Bengkulu is the essence of life. Cultivators adapt their life activities to natural conditions, especially soil, seasons and weather as well as social conditions. Land is the most important element in the agricultural production system of the Serawai people. New land is very difficult to obtain now, so gradually it forces cultivators to change their cultivation process. Cultivators believe in natural phenomena is very high, as well as belief in supernatural powers. Farming activities are closely related to the dynamics of the social life of the Serawai people. A system of mutual cooperation and mutual assistance is needed so that work can take place more efficiently; 2) The process of farming for the Serawai people in Bengkulu is carried out through the stages of clearing land, slashing, cutting, building cottages, burning land, planting, maintaining plants, harvesting, distributing and utilizing the results. This study concludes that the dynamics of the life of Serawai cultivators are reciprocally related to the cultivation process, where social life causes the ongoing cultivation process and the farming process itself determines the social life of the community. Social life and farming processes take place dynamically all the time.
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Nurmalasari, Muharrani, and Ruly Adha. "SUPERNATURALISM AND MYSTICISM IN WILLIAM SHAKESPEARE’S PLAY HAMLET." JL3T ( Journal of Linguistics Literature and Language Teaching) 2, no. 2 (January 25, 2017): 67–85. http://dx.doi.org/10.32505/jl3t.v2i2.15.
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William Shakespeare is the greatest dramatist in the world. He has produced a lot of literary works especially play or drama. Some of his plays still exist until now such as Julius Caesar, Hamlet, The Merchant of Venice, etc. Even, one of his plays Romeo and Juliet has been translated into several languages in the world. He produces two types of plays, namely comedy which usually talks about love and tragedy which talks about sadness. In tragedy plays, Shakespeare always puts supernatural and mystical elements such as in Julius Caesar, Macbeth, Hamlet, etc. The supernatural and mysticism elements are usually marked by the appearance of apparition, witch, fairy, etc, and the elements can determine the fate of main characters. This article tries to describe how Shakespeare puts supernatural and mystical elements in one of his tragedy plays Hamlet.
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OZTEKİN, Sercan. "Supernatural Elements and Social Criticism in Charles Dickens’s The Chimes." Journal of Literature and Humanities 1, no. 69 (January 3, 2023): 94–99. http://dx.doi.org/10.5152/aujfl.2022.900374.
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Levterova, Boryana. "APPLIED EPIDEMIOLOGY - HISTORY AND FUTURE." Knowledge International Journal 28, no. 4 (December 10, 2018): 1179–82. http://dx.doi.org/10.35120/kij28041179b.
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Epidemiology is both a science and a fundamental method of public health. This is the science that seeks to link health or disease to various factors affecting the health of human populations. Although epidemiology as a discipline develops after World War II, epidemiological thinking can be traced by Hippocrates through John Graunt, William Farr, John Snow to the present day. Epidemiology's roots are nearly 2500 years old. Hippocrates attempted to explain disease occurrence from a rational rather than a supernatural viewpoint. In his essay entitled “On Airs, Waters, and Places,” Hippocrates suggested that environmental and host factors such as behaviours might influence the development of disease.Another early contributor to epidemiology was John Graunt, a London haberdasher and councilman who published a landmark analysis of mortality data in 1662. This publication was the first to quantify patterns of birth, death, and disease occurrence, noting disparities between males and females, high infant mortality, urban/rural differences, and seasonal variations. In the mid-1800s, an anaesthesiologist John Snow was conducting a series of investigations in London that warrant his being considered the “father of field epidemiology.” Twenty years before the development of the microscope, Snow conducted studies of cholera outbreaks both to discover the cause of disease and to prevent its recurrence.Epidemiology is a philosophy and methodology that can be applied to study and solve a very wide range of health problems. The Art of Epidemiology consists of not only to use different study designs and statistical methods, but when and how to apply the various epidemiological strategies most effectively to respond to specific health issues axes and get the information we need. It is a key element in the formulation of effective public health initiatives to prevent disease and promote community health. Epidemiology studies the factors affecting health and disease of the population and thus serves as a basis for a logical approach to protecting and strengthening public health. The scope of epidemiology has been steadily expanding over recent decades as epidemiologists demonstrate new applications and variations traditional design and training methods. We can expect that the scope of epidemiology will be further expanded in the future as more and more epidemiologists develop innovative strategies and techniques.
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Dewi, Citra, Nunik Nur Rahmi Fauzah, and Nadya Ayasmin. "Modus Tokoro Da Dalam Film Animasi Jepang." KIRYOKU 6, no. 1 (April 1, 2022): 16–26. http://dx.doi.org/10.14710/kiryoku.v6i1.16-26.
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This study discusses the formation of the structure of the modus tokoro da based on Kato's (1989) theory. The purpose of this study is to describe the structure of the modus tokoro da. In the process of collecting data, the author uses the listening method with a note-taking technique based on Mahsun's (2013) theory. In analyzing the structure of the modus tokoro da, the author uses the agih method with the direct element division (BUL) technique based on Sudaryanto's theory (2015). In writing this research, the author uses a qualitative descriptive method based on the theory of Sugiyono (2019). The data used is sourced from the fermi lab (ferumi kenkyuujo) youtube channel and supernatural genre anime. In this study, the data containing the tokoro da mode amounted to 45 data, but the data displayed in this study amounted to 15 data. The result of this research is that the modus structure of tokoro da is formed from the verb ~ru+tokoro da, the verb ~teiru+tokoro da, the verb ~ta+tokoro da, and the verb ~teita+tokoro da. Each verb attached to the modus tokoro da has a different type of verb, namely the modus tokoro da attached to the type of verb keizoku doushi totaling 7 data, the modus tokoro da attached to the type of verb shunkan doushi totaling 6 data, and the modus tokoro da being attached to the type the joutai doushi verb has 2 data. From this research, it can be concluded that the modus tokoro da is more dominantly attached to the type of verb keizoku doushi than the type of verb shunkan doushi and joutai doushi. Compared to previous studies which only stated that the structure of tokoro da was formed from tokoro da which was attached by verb ~ru, verb ~te iru, and verb ~ta. In this study, there is novelty where the verbs attached to the modus tokoro da have different types, namely joutai doushi, keizoku doushi, shunkan doushi, and daiyonshu no doushi (Kindaichi, 1989, pp. 9–11). The discussion in this study is useful for readers to understand the structure formed from the modus tokoro da by adding an explanation of the types of verbs attached to the modus tokoro da.
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Kennedy, Meegan. "THE GHOST IN THE CLINIC: GOTHIC MEDICINE AND CURIOUS FICTION IN SAMUEL WARREN'SDIARY OF A LATE PHYSICIAN." Victorian Literature and Culture 32, no. 2 (September 2004): 327–51. http://dx.doi.org/10.1017/s106015030400052x.
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IN 1856, WHEN MANY VICTORIAN PHYSICIANS WERE STRUGGLING TO DEFINE A MODEL OF CLINICAL MEDICINE, the reviewer of one collection of case histories voiced his dismay at the physician-author's preference for “dreadful incidents” and “cases exceptional and strange” (“Works” 473). Indeed, although physicians of the clinical era did not disguise their efforts to achieve a new kind of discourse, productive of a “realist” vision, few acknowledge how often the “clinical” case history of the nineteenth century also shares the romantic discourse of the Gothic, especially its interest in the supernatural and the unexplainable and its narrative aim of arousing suspense, horror, and astonishment in the reader. Literary critics have also focused primarily on the association of medical narrative with a realist literary discourse. Nineteenth-century physicians did campaign for the formal, objective, and professional clinical discourse that serves as their contribution to a realist aesthetic, in the process explicitly rejecting eighteenth-century medicine's fascination with “the curious” and its subterranean affiliation with the unknown, the unexplainable, and the subjective. But, as I show in this article, a discourse of “the curious,” allied with a Gothic literary aesthetic, stubbornly remained a critical element of many case histories, though it often presented under the mask of the more acceptable term, “interesting.” The discourse of Gothic romance in the case history provides a narrative frame that, unlike the essentially realist clinical discourse, could make sense of the physician's curious gaze, which had become nearly unrecognizable as a specifically medical vision. Indeed, a “curious” medical discourse haunts even case histories of the high clinical era, late in the century; and it energizes the nineteenth-century Gothic novel. Samuel Warren's novelPassages from the Diary of a Late Physician–deplored in the quotation above–illuminates this tradition of “Gothic medicine” as it plays out in the nineteenth-century novel. This tradition, I argue, provides the novel with a powerful model of cultural contamination and conflict in its yoking of disparate discourses. Gothic medicine demonstrates the importance of clinical medicine to literary romance, and it cannot help but reveal the ghost of “the curious” in the clinic.