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Journal articles on the topic 'Supernatural in history'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Smeyers, Kristof. "Supernaturals: Qualifying the Supernatural." Magic, Ritual, and Witchcraft 16, no. 3 (2021): 381–88. http://dx.doi.org/10.1353/mrw.2021.0047.

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2

Norman, Mark. "Padfoot: A Supernatural History." Folklore 130, no. 3 (2019): 311–12. http://dx.doi.org/10.1080/0015587x.2018.1494963.

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3

Kitta, Andrea. "The Supernatural in Society, Culture, and History." Journal of American Folklore 133, no. 529 (2020): 367–70. http://dx.doi.org/10.5406/jamerfolk.133.529.0367.

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4

Foxley, Curtis. "Coyote America: A Natural and Supernatural History." Utah Historical Quarterly 85, no. 2 (2017): 194–95. http://dx.doi.org/10.5406/utahhistquar.85.2.0194.

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5

Kohl, Thomas. "Peasant Agency and the Supernatural." Studia Historica. Historia Medieval 38, no. 2 (2020): 97–116. http://dx.doi.org/10.14201/shhme202038297116.

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Engaging with supernatural forces was a necessity for Carolingian peasants – Christian authorities expected this and the belief in the inevitability of these acts seems to have been widely shared by contemporaries who lived in a world far beyond their control. Miracle collections show that peasants (and others) made conscious decisions about the way in which they wanted to interact with supernatural forces. In doing this, they also took into account the networks of individuals and institutions who controlled the saints’ resting places, which could provide invaluable support for those seeking h

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6

Møllegaard, Kirsten. "Imagining the Supernatural North." Folklore 130, no. 2 (2019): 217–18. http://dx.doi.org/10.1080/0015587x.2018.1494961.

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7

Sederholm, Carl. "Hawthorne's Gray Tradition: Reading History and the Supernatural." Essays in Romanticism 12, no. 1 (2004): 39–56. http://dx.doi.org/10.3828/eir.12.1.2.

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8

Johnston, Sarah Iles. "The Religious Affordance of Supernatural Horror Fiction." Numen 70, no. 2-3 (2023): 113–37. http://dx.doi.org/10.1163/15685276-20231688.

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Abstract This article argues that some supernatural horror fiction has religious affordance – that is, provides ideas that readers can draw upon to build their own religious outlook. In this regard, supernatural horror fiction is an important but previously overlooked part of lived religion. It also demonstrates that the afforded ideas are entwined with the supernatural experiences that the stories describe and looks at rhetorical tropes that dispose readers to believe in those experiences (at least while reading the story), and by extension to entertain the credibility of the religious ideas,

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Mau, Maria S., Marianus W. Liru, and Febe F. I. Wanggai. "SUPERNATURAL POWER IN WONDER WOMAN FILM AND CAPTAIN MARVEL FILM: A COMPARATIVE STUDY." Lantern: Journal of Language and Literature 9, no. 1 (2023): 1–8. http://dx.doi.org/10.37478/lantern.v9i1.3951.

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The aims of this study were to find out kinds of supernatural power experienced by the main character and find out the differences and similarities of supernatural in both of films. The research design was qualitative research method. This research used theory of Supernatural Power by Jonathan C. Smith and theory of Comparative Study by Robert John Clemens. The data were in the form of utterances and actions. The type of data used in this study consists of two films. The result shows that there are five kinds of supernatural power as seen in Wonder Woman film and Captain Marvel film. Kinds of

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10

Hoggard, Brian. "Supernatural Defenses Activated through Death." Preternature: Critical and Historical Studies on the Preternatural 11, no. 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. Des

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11

Ozturk, Emrah. "MAGIC AND SPELL IN FANTASY: HISTORICAL CONTEXTS OF SUPERNATURAL ELEMENTS IN FANTASY GENRE NARRATIONS." International Journal of Advanced Research 11, no. 11 (2023): 874–81. http://dx.doi.org/10.21474/ijar01/17889.

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This paper will examine the usage and functions of the magic concept in fantastic narrations with the consideration of importance of supernatural in history.Magic and spell are different versions of supernatural. Theyall represent different structures of society in certain historical periods of humanity. While magic highlights the primitive era of civilizations, spell& occultism became important with the invention of writing. Defining and analyzing the supernatural types will also help to understand power relations, consensus reality and dominant ideology in society. With the acknowledgmen

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12

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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13

Sneddon, Andrew. "English Catholics and the Supernatural, 1553–1829." Social History 39, no. 2 (2014): 273–74. http://dx.doi.org/10.1080/03071022.2014.896563.

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14

Jantzen, Kyle. "Hitler’s Monsters: A Supernatural History of the Third Reich." German History 36, no. 1 (2017): 138–40. http://dx.doi.org/10.1093/gerhis/ghx098.

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15

Bulson, Eric. "A Supernatural History of Destruction; or, Thomas Pynchon's Berlin." New German Critique 37, no. 2 (2010): 49–72. http://dx.doi.org/10.1215/0094033x-2010-004.

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16

Murphy, Ryan P. "Book Review: The Supernatural in Society, Culture, and History." Teaching Sociology 47, no. 2 (2019): 169–71. http://dx.doi.org/10.1177/0092055x19832271.

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17

Tallis, Lisa Mari. "Welsh Witchcraft Revelations and Ruins: The Example of Mari Berllan Biter." Preternature: Critical and Historical Studies on the Preternatural 11, no. 1 (2022): 43–62. http://dx.doi.org/10.5325/preternature.11.1.0043.

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ABSTRACT The supernatural in Wales, as in many places across the British Isles, is very topographical. Much of its landscape, features, sites, and buildings inspires and attracts the supernatural in equal measure. This article considers this relationship and the issues surrounding the historical and cultural interpretation of the supernatural in Wales through a close examination of a small, ruined cottage in the village of Pennant in Ceredigion, orCardiganshire. It was the home of Mary Davies (ca.1817–1898), or Mari Berllan Biter – a reputed witch. This article will reveal how the intricacies

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18

Peters, Frederic. "The Sense of Supernatural Agency." Journal of Cognition and Culture 21, no. 1-2 (2021): 1–24. http://dx.doi.org/10.1163/15685373-12340094.

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Abstract The sense of supernatural agency constitutes a defining characteristic of the religious sphere of life. But what accounts for the continued cross-cultural recurrence of this psychological phenomenon over the course of human history? This paper reviews evidence indicating that the source of panhuman or universal cognitive patterns of thought and behaviour such as this lies in the common characteristics of the evolved human mind. Further, that the sense of the supernatural is constituted by a unique combination of commonly recurring cognitive processes that together give rise to a panhu

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19

Cameron, Ed. "Psychopathology and the Gothic Supernatural." Gothic Studies 5, no. 1 (2003): 11–42. http://dx.doi.org/10.7227/gs.5.1.2.

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20

Finley, James. "The Victorian Supernatural (review)." Victorian Periodicals Review 38, no. 1 (2005): 108–10. http://dx.doi.org/10.1353/vpr.2005.0004.

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21

Bihet, Francesca. "Supernatural Jersey: “Thy Charms Are So Many and Rare”." Preternature: Critical and Historical Studies on the Preternatural 13, no. 1 (2024): 55–75. http://dx.doi.org/10.5325/preternature.13.1.0055.

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ABSTRACT The Channel Island of Jersey has an abundance of supernatural folklore, which can help foster a sense of understanding and care toward the island environment. These legends are tied deeply to the landscape in landmarks, rock formations, and placenames. Les Petits Faîtchieaux haunt the dolmens, carry round menhirs, and even relocate churches. Michel Foucault outlined the principle of heterotopias, counter-spaces which are separated, both open and closed, and create a break from everyday time. The supernatural folklore of Jersey helps generate a heterotopia, with the promise of an eerie

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22

Smeyers, Kristof, and Leonardo Rossi. "Tyrolean stigmata in England: the cross-cultural voyage of the Catholic supernatural, 1841–1848." British Catholic History 34, no. 04 (2019): 619–42. http://dx.doi.org/10.1017/bch.2019.22.

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This article considers the transcultural dynamic between English Catholicism and mainland Europe in the early 1840s through the lens of the reception of two famous Tyrolean women bearing the stigmata. After the publication of the account of their supernatural qualities by John Talbot, sixteenth Earl of Shrewsbury, Waterford, and Wexford they became the controversial subject of the heated debates on the nature of English and universal Catholicism, and by extension on the nature of religiosity at large. This article argues that adopting a transnational approach to the study of supernatural pheno

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23

Ghiloni, Aaron J. "Teaching Democracy by Teaching Supernaturalism." Religions 10, no. 8 (2019): 482. http://dx.doi.org/10.3390/rel10080482.

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This paper analyzes critiques of the supernatural by John Dewey, a celebrated American philosopher. Dewey rejected the supernatural on scientific and cosmological grounds, but his most significant critique was made on political grounds. In A Common Faith and other writings, Dewey suggests that supernaturalism erodes democracy by promoting a dualism between religion and science which depreciates the social values that religion originally promoted. Dewey’s claims are contextualized and then tested with reference to teaching supernaturalism in a university classroom. The author explains how the s

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24

Saliba, Jacob. "The History behind Henri de Lubac's Concept of the Supernatural: Nouvelle théologie between Maurice Blondel and Étienne Gilson." Catholic Historical Review 111, no. 1 (2025): 24–50. https://doi.org/10.1353/cat.2025.a952944.

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Abstract: One of Henri de Lubac's longest-lasting concepts in his career, "the supernatural" was part of a decades-long attempt by the French Jesuit to creatively understand how discussions on nature and grace from the Church Fathers and Scholastics shaped unfolding political and intellectual tensions within the twentieth-century Church. From the 1920s to the 1960s, de Lubac explored and debated the concept of the supernatural within leading modernist, Neo-Scholastic, and Neo-Thomist circles. I argue that this concept was greatly influenced by de Lubac's close association with French Catholic

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25

Newman, George E., Sergey V. Blok, and Lance J. Rips. "Beliefs in afterlife as a by-product of persistence judgments." Behavioral and Brain Sciences 29, no. 5 (2006): 480–81. http://dx.doi.org/10.1017/s0140525x06429101.

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We agree that supernatural beliefs are pervasive. However, we propose a more general account rooted in how people trace ordinary objects over time. Tracking identity involves attending to the causal history of an object, a process that may implicate hidden mechanisms. We discuss experiments in which participants exhibit the same “supernatural” beliefs when reasoning about the fates of cups and automobiles as those exhibited by Bering's participants when reasoning about spirits.

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26

Wroblewski, Thomas. "Supernatural and Secular Power in Early Modern England." Social History 41, no. 1 (2016): 99–100. http://dx.doi.org/10.1080/03071022.2015.1112990.

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27

Rania Huntington. "Classical Chinese Supernatural Fiction: A Morphological History (review)." China Review International 14, no. 1 (2008): 307–12. http://dx.doi.org/10.1353/cri.0.0010.

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28

L’hermite-Leclercq, Paulette. "Carl S. Watkins. — History and the Supernatural in Medieval England." Cahiers de civilisation médiévale 210 (2010): 213–15. https://doi.org/10.4000/13ijj.

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29

Baker, Timothy C. "‘A Different World’: Dorothy K. Haynes's Domestic Horror." Gothic Studies 24, no. 1 (2022): 70–83. http://dx.doi.org/10.3366/gothic.2022.0122.

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Throughout Dorothy K. Haynes's work Scotland is presented as uniquely infused with the supernatural and tied to the ballad tradition. Although Haynes published widely in the middle decades of the twentieth century, and her work was republished in two ‘best of’ collections in 1981 and 1996, her stories remain underexamined. At her best, Haynes might be thought of as Scotland's answer to Shirley Jackson; her work is characterised by a prevailing sardonic humour and matter-of-fact approach to supernatural events. Haynes, however, approaches her Scottish setting in two very distinct ways. In her h

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30

Cramer, Steve. "Ideological Anxiety, National Transition and the Uncanny in The Omega Factor." Journal of British Cinema and Television 13, no. 1 (2016): 61–79. http://dx.doi.org/10.3366/jbctv.2016.0296.

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This article examines the BBC Scotland series The Omega Factor (1979), with a view to illustrating the ways in which the series used its supernatural genre to interrogate the ideological transitions of its era. In particular, the article will examine the ways in which Scotland's cultural landscape and history is misrecognised through the eyes of characters from the metropolitan English centre, who journey into a Kristevan uncanny in their experience of otherness in Scottish characters and landscapes. The ways in which The Omega Factor diverged from generic precedents set by contemporary Englis

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31

Suroyo, Suroyo, Derinta Entas, Novena Ade Fredyarini Soedjiwo, Bima Maulana Putta, Antonia Soriente, and Fatmahwati Adnan. "Jagad Lelembut; A Javanese Belief System That is Constructed Through the Use of Folklore and Myth on a Supernatural Worldview." Jurnal Javanologi 8, no. 2 (2025): 232. https://doi.org/10.20961/javanologi.v8i2.102141.

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<p>Javanese society deeply embraces the supernatural, with cultural belief in forming a core of their cultural identity. However, a comprehensive understanding of the roots of this belief system within Javanese culture remains limited, particularly in how myths and folklore intersect with historical and cultural contexts to shape contemporary supernatural worldviews. This study aimed to elucidate the formation, evolution, and integration of supernatural beliefs into the daily lives of Javanese people, addressing a significant research gap in Indonesian cultural studies. Employing a cross

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32

Nabakov, Peter, and William K. Powers. "Sacred Language: The Nature of Supernatural Discourse in Lakota." Western Historical Quarterly 19, no. 3 (1988): 359. http://dx.doi.org/10.2307/968280.

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33

Peters, Frederic. "Neurophenomenology of the Supernatural Sense in Religion." Method & Theory in the Study of Religion 16, no. 2 (2004): 122–48. http://dx.doi.org/10.1163/1570068042360242.

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AbstractThe great majority of scholarly definitions of "religion" center around some notion involving experience or awareness of a supernatural dimension (forces, entities). This sense of the supernatural has been found in virtually all human societies extending back into paleolithic times. Advances in neuroscientific research technology have made it possible to assert that phenomenal experience is in fact a form of brain activity; the two are identical. This naturally leads us to inquire as to why and how a brain evolving to serve the needs of survival and replication in a harsh natural envir

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34

Swart, Sandra. "Little Grey Men? Animals and Alien Kinship." Global Environment 16, no. 1 (2023): 12–39. http://dx.doi.org/10.3197/ge.2023.160102.

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This essay confronts the lack of vernacular, indigenous or local knowledge in human-animal history and pushes it back into Deep History. It analyses the shifting meanings of the occult baboon and the alien 'other' in South Africa's syncretic and synchronic cosmologies. It asks why it is the baboon - out of all the animals - who came to be a witch's familiar? It asks why the tokoloshe, a supernatural sprite, became baboon-esque? In answering these questions, it uses Freud's notion of 'alien kinship' - the ancient attraction and anxiety induced by baboon as the uncanny, the alien, the changeling

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35

Andrews, Thomas G. "Review: Coyote America: A Natural & Supernatural History by Dan Flores." Pacific Historical Review 87, no. 2 (2018): 373–74. http://dx.doi.org/10.1525/phr.2018.87.2.373.

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36

Keeley, Brian L. "God as the Ultimate Conspiracy Theory." Episteme 4, no. 2 (2007): 135–49. http://dx.doi.org/10.3366/epi.2007.4.2.135.

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ABSTRACTTraditional secular conspiracy theories and explanations of worldly events in terms of supernatural agency share interesting epistemic features. This paper explores what can be called “supernatural conspiracy theories”, by considering such supernatural explanations through the lens of recent work on the epistemology of secular conspiracy theories. After considering the similarities and the differences between the two types of theories, the prospects for agnosticism both with respect to secular conspiracy theories and the existence of God are then considered. Arguments regarding secular

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37

Ricker, Aaron. "Hitler’s Monsters: A Supernatural History of the Third Reich. Eric Kurlander." Journal of Religion and Violence 6, no. 3 (2018): 392–94. http://dx.doi.org/10.5840/jrv20186359.

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38

Pine, Lisa. "Eric Kurlander, Hitler’s Monsters: A Supernatural History of the Third Reich." European History Quarterly 48, no. 1 (2018): 162–63. http://dx.doi.org/10.1177/0265691417747183p.

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39

Meizel, Katherine. "Simon Ravens, The Supernatural Voice: A History of High Male Singing." Journal of Musicological Research 35, no. 4 (2016): 350–52. http://dx.doi.org/10.1080/01411896.2016.1229003.

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40

Killen, Andreas. "Eric Kurlander. Hitler’s Monsters: A Supernatural History of the Third Reich." American Historical Review 124, no. 4 (2019): 1531–32. http://dx.doi.org/10.1093/ahr/rhz594.

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41

Graus, Andrea. "Mysticism in the courtroom in 19th-century Europe." History of the Human Sciences 31, no. 3 (2018): 21–40. http://dx.doi.org/10.1177/0952695118761499.

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This article examines how and why criminal proceedings were brought against alleged cases of Catholic mysticism in several European countries during modernity. In particular, it explores how criminal charges were derived from mystical experiences and shows how these charges were examined inside the courtroom. To bring a lawsuit against supposed mystics, justice systems had to reduce their mysticism to ‘facts’ or actions involving a breach of the law, usually fraud. Such accusations were not the main reason why alleged mystics were taken to court, however. Focusing on three representative examp

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42

Wessing, Robert. "A Change in the Forest: Myth and History in West Java." Journal of Southeast Asian Studies 24, no. 1 (1993): 1–17. http://dx.doi.org/10.1017/s002246340000148x.

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The demarcation of boundaries is an important feature of the Sundanese social and geographical landscape. Markers indicating the limits of territories, ceremonial areas and the like abound. Linguistic markers indicate interpersonal social boundaries. Boundaries are generally regarded as places of danger and various supernatural entities are said to guard those between any two spheres in general. On Java generally, regularly recurring anniversaries, such as Idul Fitri and 1 Sura, the Javanese new year are marked with significant ceremonies such as bersih desa or petik laut or, in the past, ramp

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43

Gentile, Kathy Justice. "Sublime Drag: Supernatural Masculinity in Gothic Fiction." Gothic Studies 11, no. 1 (2009): 16–31. http://dx.doi.org/10.7227/gs.11.1.4.

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44

Morrison, Kenneth M. "Beyond the supernatural: Language and religious action." Religion 22, no. 3 (1992): 201–5. http://dx.doi.org/10.1016/0048-721x(92)90016-w.

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45

Hirota, Ryūhei. "Traversing the Natural, Supernatural, and Paranormal: Yōkai in Postwar Japan." Japanese Journal of Religious Studies 48, no. 2 (2022): 321–39. http://dx.doi.org/10.18874/jjrs.48.2.2021.321-339.

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Yōkai is an elusive category in Japanese history, folklore, and popular culture. It consists of mysterious phenomena that can exercise extraordinary agency in their interactions with humans. Attempting to grapple with this amorphous category, Japanese folklore studies has defined yōkai as malevolent supernatural beings. However, a survey of these studies reveals that most instances of yōkai do not fit this definition. This article discusses the supernaturalization of yōkai and their relegation to the “otherworld” as a process that primarily occurred in three stages: developments in kokugaku co

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46

Ramadhani, I. Gusti Ngurah Aswin. "Barong dan Rangda: Memaknai Sebuah Kearifan Lokal dari Budaya Bali." Perspektif 6, no. 1 (2011): 49–63. http://dx.doi.org/10.69621/jpf.v6i1.237.

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One of the wellkown Balinese sacred art is 'Barong and Rangda' dance, which symbolises the two supernatural and complementary powers, namely the good and the evil, the white and the black, the right and the left. The writer argues that it actually has a very long history, an encounter and acculturation of various traditions, such as of the Javanese Hinduism, the Chinese culture, and the religious tradition and cosmology of the Balinese. If one wants to comprehend the Balinese way of life, he or she should have to understand these two supernatural powers which are basically complementary to eac

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47

Moody-Turner, Shirley. "Gladys-Marie Fry's Night Riders in Black Folk History: Critical Race Theory and Black Folklore Practice." Journal of American Folklore 135, no. 537 (2022): 332–37. http://dx.doi.org/10.5406/15351882.135.537.04.

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Abstract Gladys-Marie Fry's Night Riders in Black Folk History is a foundational text at the intersection of folklore studies and critical race studies. Published in 1975, Fry's work centers analyses of race and gender in collecting and explicating Black folk practices and stories related to the supernatural. Fry's attention to the operations of white supremacist practices grounds her assertion that Black folk practices and supernatural beliefs were, in part, a response to racist efforts to exert psychological and economic control over African Americans during and after slavery. Fry's method o

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48

DeMallie, Raymond J., and William K. Powers. "Sacred Language: The Nature of Supernatural Discourse in Lakota." Ethnohistory 36, no. 1 (1989): 109. http://dx.doi.org/10.2307/482750.

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49

Rider, Catherine. "Magic and the Supernatural in Medieval English Romance." Folklore 125, no. 1 (2014): 136–37. http://dx.doi.org/10.1080/0015587x.2013.878159.

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50

Barnett, Pamela E. "Figurations of Rape and the Supernatural in Beloved." PMLA/Publications of the Modern Language Association of America 112, no. 3 (1997): 418–27. http://dx.doi.org/10.2307/462950.

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The title character in Toni Morrison's Beloved embodies the history and memory of rape. In fact, her supernatural form is the shape-shifting witch, derived by African Americans from the succubus, a female rapist and nightmare figure of European myth. Beloved functions like a traumatic, repetitive nightmare: in addition to representing characters' repressed memories of rape, she attacks Sethe and Paul D. Morrison also uses the succubus figure to represent the effects of institutionalized rape during slavery. Beloved drains Sethe of vitality and Paul D of semen, and these violations represent de

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