Relevant bibliographies by topics / Supernatural powers

Contents

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

Academic literature on the topic 'Supernatural powers'

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

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Journal articles on the topic "Supernatural powers"

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MURAKAMI, Shinkan. "Direct Perception and Supernatural Powers of Knowledge (abhinna)." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 2 (2016): 924–17. http://dx.doi.org/10.4259/ibk.64.2_924.

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Borchgrevink, Axel. "Ideas of Power in the Philippines: Amulets and Sacrifice." Cultural Dynamics 15, no. 1 (March 1, 2003): 41–69. http://dx.doi.org/10.1177/a033108.

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This article examines beliefs about men of supernatural power on the Philippine island of Bohol. As has been pointed out, these beliefs are quite parallel to what Benedict Anderson has described for Java, especially with regard to the requirements of ascetic practices for accumulating and retaining the supernatural powers. Particular for the Philippine case, however, is the way that this asceticism is understood through a notion of 'sacrifice', explicitly linked to Christian imagery and with strong moral overtones. This moral emphasis may be linked to another dimension where the Philippine material diverges from what Anderson describes, namely the question of legitimacy. In the Philippines, issues of legitimacy are more complex, and this means that political and supernatural forms of power while related must not be conflated.
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Harjito, Harjito. "Supernatural Women Modernity in Indonesian Literature." Asian Social Science 13, no. 10 (September 27, 2017): 65. http://dx.doi.org/10.5539/ass.v13n10p65.

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In Indonesia, people who have supernatural powers are not strange today and the past and in literary texts around daily life. They are called human supernatural man. In Javaarea, parts of Indonesia, the spirit and the magics that are spiritual are more superior and respectful than body and physicality. Those are indicated by the presence many pilgrims visiting the tomb. Supernatural man comes to protect their families, small communities, and environment. As a patron family, women who have supernatural power keep the family unity. As a protector of the people that is in lower social classes, she beats humans with cruel, angry, wicked, conceited, and arrogant personality and turned it into a noble human character as a humble, quiet, patient, forgiving, and polite. In addition, supernatural women are presented as a form of resistance to modernity and economic development in a various things that are physical, ignoring the religious-spiritual; get rid of lower social class, andenvironmental destrcution.
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Afi, Kristian E. Y. M., and Maglon F. Banamtuan. "KAJIAN SOSIO-HISTORIS TENTANG PANDANGAN DUNIA ATONI PAH METO DALAM RITUS POITAN LIANA." Paradigma: Jurnal Kajian Budaya 10, no. 1 (April 26, 2020): 49. http://dx.doi.org/10.17510/paradigma.v10i1.335.

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This article describes the world view of the people of South Central Timor Regency regarding Atoni Pah Meto in the Poitan Liana Rite. With qualitative descriptive methods, the paper formulated (1) Poitan Liana Rite means the kinship displayed in the role of Atoin Amaf in belief in Uis Neno, Uis Pah, and the ancestors through symbolic actions and speech; (2) Timorese view their life as an integral part of supernatural life, and the continuation of people’s lives in harmony between social order and cosmic order. Uis Neno, Uis Pah, and Ancestors are believed to be a supernatural power involved in human life. All forms of supernatural power interventions are in the context of the life of Atoni Pah Meto that proceeds to actualize themselves as “Responsible on earth”. (3) All human efforts are seen as a blessing from Uis Neno, Uis Pah, and the ancestors. Overall Poitan Liana’s ceremony contains meaning related to the understanding of self, nature, and society on one hand, as well as relations with supernatural powers on the other. In this vertical and horizontal dimension, Orang Boti directs himself to the vertical dimension to maintain his life in the horizontal dimension.
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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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Edwards, James R. "‘Public Theology’ in Luke-Acts: The Witness of the Gospel to Powers and Authorities." New Testament Studies 62, no. 2 (February 29, 2016): 227–52. http://dx.doi.org/10.1017/s0028688515000466.

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This study surveys the numerous and diverse powers and authorities to which the gospel is addressed in Luke-Acts, including major Jewish institutions and officials, Herodian rulers, Roman military officers, Greco-Roman officials, diverse officials, and pagan cults and supernatural powers. Well over half the references to authorities in Luke-Acts occur nowhere else in the New Testament. The frequent and diverse references to powers defend Christianity in a preliminary and obvious way from charges of political sedition. In a broader and more important way, however, they redefine power itself according to the standard of the gospel.
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Umam, Fuadul. "ANALISIS MAKNA SIMBOLIS TRADISI SEDEKAH BUMI (NYADRAN) DAN PENDIDIKAN ISLAM DI KAPLONGAN LOR, INDRAMAYU." Mozaic : Islam Nusantara 6, no. 2 (March 26, 2021): 115–26. http://dx.doi.org/10.47776/mozaic.v6i2.148.

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The cultural reality of Indonesia, which is diverse in ethnicity, different traditions, as well as religions and traditions that smell of myths is the basis of social and cultural life. The Indonesian nation has long believed in supernatural powers that rule this universe. This is proven by various historical records regarding various kinds of traditional ceremonies and rituals. Some of these supernatural powers are considered beneficial and detrimental. For this reason, it is believed by some that humans always need to strive to soften the hearts of the owners of magical powers by holding ritual ceremonies, pilgrimages, offerings, and vows, including certain artistic performances. The tradition of earth alms (nyadran) in Kaplongan Lor, Karangampel, Indramayu is one of the local wisdoms that combines Hindu-Buddhist and Islamic traditions. The symbolic meaning contained in it makes a positive contribution to Islamic education for the younger generation in the region
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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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Andrews, Angela Giglio. "Early Childhood Corner: Take the Magic Out of Your Classroom!" Teaching Children Mathematics 2, no. 3 (November 1995): 150–53. http://dx.doi.org/10.5951/tcm.2.3.0150.

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From ancient times, people have attributed phenomena that they do not fully comprehend to the supernatural and to magic, which is “the production of results through mysterious influences or unexplained powers” according to the 1984 Random House College Dictionary.
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Dissertations / Theses on the topic "Supernatural powers"

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Gatumu, Albert Kabiro wa. "Paul and the powers in relation to Christ's supremacy : re-visiting the Pauline concept of "supernatural powers" from an African worldview perspective." Thesis, Durham University, 2004. http://etheses.dur.ac.uk/2973/.

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The Pauline concept of "supernatural powers" underlines the supremacy of Christ over "supernatural powers". They were created in him, through him and for him (Col 1: 16-20). Christ's death was not only their defeat, but also their humiliation (Col 2: 15). Christ's resurrection and exaltation clearly speaks of his supremacy (Eph 1: 20f; Phil 2: 9-11). Christ is also supreme since "supernatural powers" cannot separate believers from the love of God (Rom 8: 38f) or thwart the existence of the church, through which the manifold wisdom of God is made known to them (Eph 3: 10). Paul's teachings about the "powers" in relation to Christ's supremacy do not seem to have had much sway in the African context. This happens due to two opposite but related errors: that of believing "supernatural powers" exist and allowing them to determine human existence and that of denying they exist. Yet the Pauline concept neither denies the existence of "supernatural powers" nor allows them to be given allegiance or worship as if they are equal to Christ. Due to these two errors, which also represent the missionary legacy and the African response to it, most African believers hold a dual religious heritage that causes pastoral problems for the African church. Rather than engaging the dual religious heritage, most of the studies on "supernatural powers" seem to have complicated it. The trend among anthropologists has been to deny that "supernatural powers" exists and/or to reduce them to psychological or social or political or religious functions. Several biblical scholars, who deal with "supernatural powers" from the perspective of myth, maintain that "supernatural powers" were marginal in Paul's thinking and irrelevant for modern Christians. They maintain that Paul demythologised "supernatural powers" so as to refer to existential realities such as sin and death or to the structures of human existence. As a result, most of the anthropological and biblical treatises on "supernatural powers" do not seem to engage the full measure of the African beliefs in "supernatural powers". This is largely because their interpretations of "supernatural powers" are shaped by the Western worldview and are mainly from a Western worldview perspective. But the interpretation of reality as people perceives it is usually shaped by their worldview. For that reason, it is vital to re-visit the Pauline concept of "supernatural powers" from an African worldview perspective, taking into consideration that Paul initially spoke to a context similar to the African context with regard to the beliefs in, and fear of "supernatural powers".
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Dridi, Sameh. "Die Bedeutung der spirituellen Heilung in Tunesien." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16475.

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Die Schulmedizin ist zwar das offizielle und anerkannte Gesundheitssystem in Tunesien, jedoch findet der Beobachter zahlreiche traditionelle und moderne alternative Heilmethoden, die miteinander koexistieren. Dazu gehört die spirituelle Heilung bzw. die tibb ruhani, die im letzten Jahrzehnt zunehmend eine zentrale Stellung im „health seeking behavior“ der Jugendlichen eingenommen hat. Viele der älteren Heilpraktiken standen in der Öffentlichkeit im Schatten der Schulmedizin und des offiziellen Islam. Dabei spielte der Bezug auf die religiösen Texte und die übernatürliche Welt und ihre Kräfte sowie auf die traditionelle Medizin eine wichtige Rolle. Meine zehnmonatige Feldforschung bzw. meine Interviews mit den Jugendlichen zeigen die Bedeutung der spirituellen Heilung für diese Altersgruppe, die Heilung von ihren Krankheiten und Lösung für ihre sozialen Konflikte und Probleme sucht. Auch die Medien richten heute mehr Interesse auf diesen Bereich, in dem sie eher kritische Artikel darüber veröffentlichen und die Werbung der Heiler publizieren. Diese Ambivalenz zeigt, dass der Umgang mit der spirituellen Heilung in der Öffentlichkeit einen interessanten Wandel erlebt. Die Bedeutung der traditionellen Medizin und der volksislamischen Heilpraktiken war zwar immer in der Gesellschaft verankert, blieb allerdings bis jetzt nur im Hintergrund. Eine Transformation und eine öffentliche Anerkennung erhalten sie erst durch die moderne spirituelle Heilung. Die mediale Präsenz der spirituellen Heilung zeigt, dass Krankheit und soziale Konflikte nicht mehr als lediglich die Privatsphäre betreffen. Dies impliziert eine staatliche Strategie als eine Art Sicherheitsventil für die sozio-wirtschaftlichen Probleme vor allem der Jugendlichen (Arbeitslosigkeit, Perspektivlosigkeit, Migrationswunsch) und ebenso gegenüber dem politischen Islam. Abschließend ist die spirituelle Heilung ein fester Bestandteil des medizinischen Pluralismus in Tunesien geworden und es bestehen Bestrebungen, mit der Schulmedizin zu kooperieren.
In addition to modern medicine, traditional medicine plays an important role in the medical system of Tunisia. There are different healing methods which characterize the medical landscape of the country and they coexist in an interesting way. This variety has a remarkable impact on the health seeking behavior of the Tunisians and especially of the younger generations (17-30), who have become increasingly interested in spiritual healing (tibb ruhani). This healing method deals with illnesses including modern methods of treatment and, additionally, it focuses on a number of issues and problems which concern this age group such as social conflicts, unemployment and migration. The image of spiritual healing has changed considerably over the past ten years. This transformation has led to a new understanding of illness and healing and to the development of new strategies regarding the health seeking behavior. Spiritual healing is based, on the one hand, on religious texts, the supernatural world and its agents and, on the other hand, on traditional healing methods and modern medicine. Up to recently, the traditional healing methods only played a marginal role in the medical system and they were hardly attractive to the young generations. My fieldwork, however, clearly shows that spiritual healing has deeply aroused the interest of this age group and, at the same time, it has met with public recognition. The mass media have also become interested in the phenomenon of spiritual healing and are publishing increasing numbers of articles about the spiritual healers and their methods and by giving them the opportunity to participate in a variety of TV-shows. This new attitude towards illness, healing and social problems underlines that these topics are no longer private concerns. The spiritual healing has incorporated the current social and economic transformations. The healers have become important contacts for this age group who consult them to find adequate solutions to a wide range of their concerns. The government profits from this new role of the spiritual healing and it uses it for various purposes such as to alleviate social tensions. The importance of the spiritual healing in Tunisia is also underlined by the serious attempt to develop an official cooperation between spiritual healing and modern medicine.
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Taylor, Glen A. "Supernatural power ritual and divination in ancient Israelite society : a social-scientific, poetics, and comparative analysis of Deuteronomy 18." Thesis, University of Gloucestershire, 2005. http://eprints.glos.ac.uk/3144/.

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The thesis argued for here is that a social-scientific, poetics, and comparative analysis reveals that all the religious phenomena listed in Deuteronomy 1 8.10-11 are bound together in a conceptual unity. The religious practitioners and practices enumerated properly portray various elements characteristic of ANE religious beliefs in conflict with an emerging, world-constructing, and ideologically explicit Yahwistic vision of reality. Furthermore, Deuteronomy presents the Yahwistic prophet, the nābi’ as the preeminent symbol of Yahwistic reality, which seeks to replace all other notions of reality in the Israelite community. This study makes contributions to an interdisciplinary approach to biblical interpretation by using a combination of social-scientific criticism, poetics literary analysis, and comparative analysis of ANE religions and ethnographic field studies. Special significance is given to Meir Sternberg's poetics analysis, Peter Berger's theory of world-construction, Michael Carrither's theory of intersubjectivity, and Douglas Davies' theory of clusters of belief This study also makes contributions to the understanding of the unique role of the Yahwistic prophet as preeminent cultural symbol in Israelite society.
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Ostby, Dana Keith. "The historical Jesus and the supernatural world a shift in the modern critical worldview with special emphasis on the writings of Marcus Borg /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Skrove, Katie Suzanne. "The power of voice: Cultural silencing and the supernatural in women's stories: Allende's The House of the Spirits, Kingston's The Woman Warrior, and Morrison's Beloved." CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2382.

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This thesis focuses on a study of the female voice and silencing as well as on the use of the supernatural in selected works of literature from three different cultures: Isabel Allende's The House of the Spirits, Maxine Hong Kingston's The Woman Warrior, and Toni Morrison's Beloved.
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Bott, Rachel. "“Pale her cheeks they ought to be, it was only yesterday that she had been a tree.” : Gender, Power, and Hybridity in the Swedish Medieval Supernatural Ballads." Thesis, Uppsala universitet, Historiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-411095.

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This thesis analyzes eight specific Swedish medieval ballads that contain supernatural transformation and hybridity for how they depict gender in late medieval and early modern contexts. Using literature as a historical resource and a micro-historical approach, this thesis applies gender theory, intersectional approaches, and monster theory to its reading of these ballads. Through this analysis, this thesis has found that transformation in these ballads highlights what it meant to be human in the late medieval and early modern periods, by contrasting and defining humanness through the tension of being a hybrid. And inevitably, discussions of the body during these periods involved having a gendered body. While these stories define what was human and what was not, they discuss and negotiate late medieval and early modern conceptions of masculinity and femininity. Additionally, the conflicts in these stories introduce real-life issues such as power, violence, and social roles. Characters in these ballads negotiate gender and social roles by subverting and upholding societal power structures. A woman acts independently and marries a snake against her family’s wishes. Wives use magic to upend the social hierarchy usurp their husbands’ authority. Father’s roles as protectors are both questioned and underlined in stories of their failures. This thesis concludes that late medieval and early modern audiences had many different understandings of gender, and these audiences used supernatural transformation ballads as a means of communicating complex and contradictory elements of identity and gender during this period.
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LIŠKOVÁ, Kristýna. "Gotické povídky Elizabeth Gaskellové." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-137863.

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This diploma thesis deals with the analysis of nine gothic tales by an English writer of the nineteenth century Elizabeth Gaskell. These gothic tales are compared with the first gothic novels and gothic literature in general. Their analysis is carried out on the basis of spaces, heroes and themes which appear in E. Gaskell´s gothic tales. The diploma thesis reveals in which aspects Gaskell´s tales are different from the first gothic novels and which new themes, heroes and spaces were introduced by E. Gaskell. An important part of the diploma thesis consists of a brief biography of Elizabeth Gaskell. The events which influenced Gaskell´s work are especially emphasized. The diploma thesis also mentions several other authors whose works inspired E. Gaskell in writing her gothic tales.
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Wu, Lung-Hsien, and 吳倫閑. "Sport and Religion－An investigation of religious supernatural power applied in sport." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/12161572482932981458.

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碩士
中國文化大學
運動教練研究所
93
Sport and Religion－ An investigation of religious supernatural power applied in sport Abstract The purpose of this study is to discover how religious behaviors affect athletes in sport and what’re the main reasons urging them to work. “The questionnaire survey on religious behaviors in sport” is adopted as a research instrument to analyze some awakening or un-awakening religious behaviors（ex. Doing some rituals before competitions, holding fetishes for pursuing luck）in sport. There were 205 questionnaires distributed and 300 questionnaires retrieved there from; the retrieval rate of questionnaire is 97.7%. Moreover, 183 questionnaires were effective and the effective rate of questionnaire reached 92.9%. Frequency distribution percentage is used for the major statistical techniques. The results of this study go as follows: The proportion of athletes who have none religious belief is relatively high（45.4 %）. There are 84.2 % athletes who hold their faith but don’t do religious rituals for competitions, and only 10.9 % of them have fetishes. The major cause of holding religious behaviors is for seeking health（44.3 %）. 71% of athletes’ fellow showing no commend about their religious behaviors. Religious behaviors do exist in sport, but athletes don’t do those behaviors regularly in fanaticism and have nothing to do with sport competitions.
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REEGENOVÁ, Tereza. "Téma démonického milence ve vybraných textech angloamerické literatury." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-394358.

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The thesis deals with a comparative analysis of the demon-lover motif in selected texts of English and American literature. The theoretical basis is the characteristics of the medieval ballad James Harris and some variations of the examined representation in the collection of traditional ballads by F. J. Child. Particular attention is paid to the role of supernatural in relation to the issue of guilt and punishment, in this regard, also the romantic versions of M. G. Lewis, G. A. Bürger and K. J. Erben are considered. The following chapters deals with stories that develop the demon-lover motif (the post-war stories by E. Bowen and S. Jackson). The literary analysis focuses primarily on the trauma of personal and historical past, and the related persecution of the victim, committed to the promise, to show the deepening of the psychological and emotional significance of the traditional story.
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Zochová, Iveta. "Gender v povinné literatuře - Staré řecké báje a pověsti: genderová analýza díla." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-331800.

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This thesis Gender in compulsory reading - Old Greek Myths and Legends: Gender analysis of the writing deals with literary representation of gender issues in mentioned writing, written by Eduard Petiška. The very analysis is based on analysing of gender topics and issues we are interested in and focused on. These topics are compared and showed using examples from particular myths and legend. The question whether these topics are influenced by patriarchal order in the society is the crucial for this thesis. Despite the variability of Petiška's writing, which is necessarily caused by variations of ancient and continuously construated stories; some patterns and systems are there to be found and explored by contemporary gender theories, mostly by feministic literature criticism. In this thesis the method of resisting reading according to Judith Fetterley is used. The deconstruction of the text and its hidden values which are based on male domination and the reconstruction of it in order to show the new perspective at the same moment are the main goals of resisting reading. The characters from the legends are used in context of archetypal criticism method. Considering the literature-critical perspective, the method of close reading is chosen. The question of relations and using of power, considering...
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Books on the topic "Supernatural powers"

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Powers: Testing the psychic & supernatural. Downers Grove, Ill: InterVarsity Press, 1988.

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Mathur, H. C. Siddhi: The science of supernatural powers. New Delhi: Shree Pub. House, 1998.

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Powers: Testing the psychic and supernatural. London: Hodder and Stoughton, 1989.

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Ltd, BBC Worldwide, ed. Supernatural: The unseen powers of animals. London: BBC Worldwide, 1999.

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Lowery, T. L. Walking in the supernatural. New Kensington, PA: Whitaker House, 2007.

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Fairley, John. Arthur C. Clarke's world of strange powers. London: Guild, 1985.

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Fairley, John. Arthur C. Clarke's world of strange powers. London: Book Club Associates, 1985.

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Patañjali, ed. Beyond the Siddhis: Supernatural powers and the sutras of Patanjali. Woodland Park, Colo: Woodland Pub., 2001.

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Fairley, John. Arthur C. Clarke's world of strange powers. London: Book Club Associates, 1985.

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Supernatural Power. Bloomington, IN: AuthorHouse, 2007.

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Book chapters on the topic "Supernatural powers"

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"Supernatural Powers and Their Attainment in Jainism." In Yoga Powers, 145–94. BRILL, 2012. http://dx.doi.org/10.1163/9789004214316_008.

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"From supernatural powers to exciting football games: magic/magical." In Variation and change in the lexicon, 229–58. Brill | Rodopi, 2007. http://dx.doi.org/10.1163/9789401204644_011.

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"9. Rites of Power and Rumors of Race: The Circulation of Supernatural Knowledge in the Greater Caribbean, 1890–1940." In Obeah and Other Powers, 243–67. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822394839-012.

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Thomson, William, and Lord Kelvin. "The Sorting Demon of Maxwell (1879)." In Literature and Science in the Nineteenth Century. Oxford University Press, 2009. http://dx.doi.org/10.1093/owc/9780199554652.003.0029.

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The word ‘demon,’ which originally in Greek meant a supernatural being, has never been properly used as signifying a real or ideal personification of malignity. Clerk Maxwell’s ‘demon’ is a creature of imagination having certain perfectly well-defined powers of action, purely mechanical in...
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"Lee Smith." In Writing Appalachia, edited by Katherine Ledford and Theresa Lloyd, 372–78. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813178790.003.0056.

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Born in Grundy, Virginia, in the coalfields of the southwestern section of the state, Lee Smith depicts an Appalachia steeped in family and community relationships, in supernatural and religious powers, and in musical and cultural traditions through which characters navigate a changing and modernizing world. Smith attended Hollins College, then a women’s college. While there, she studied with Louis Rubin, a leading scholar of southern literature; her classmates included a remarkable number of women who, like Smith, went on to pursue literary careers—for example, author Annie Dillard and literary scholars Lucinda MacKethon and Anne Goodwin Jones....
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Waters, Thomas. "Gone Native." In Cursed Britain, 156–86. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300221404.003.0007.

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This chapter moves out to the immense territories of the British Empire. From Africa to India to New Zealand, the empire was run by white Britons who often tried to stop indigenes from attacking witches. It was part of Britannia's ‘civilising mission’ to the ‘primitive’ peoples of the world. Yet, after years abroad in foreign climes, something strange happened to many colonists. Secretly, unintentionally, they found themselves wondering. Were the locals partly right about the existence of evildoers with supernatural powers? Perhaps there was ‘something in it’ after all. Witchcraft was a contagious idea. A good education and a strong sense of personal superiority were small protection against it.
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Garrard, Virginia. "Turning to the Dark Side." In New Faces of God in Latin America, 109–48. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529270.003.0004.

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Chapter 3 deals with the dark side of Spiritual Warfare by examining the noncanonical popular saints and witches whose supernatural powers some Mexicans seek out for illegal activities or for the kinds of transactions that they believe fall on the other side of the Manichaean divide between good and evil—a repost to contemporary challenges that both draws from and innovates from traditional popular religiosity. It is only natural that we include both here, since they regularly meet on the battlefield of spiritual contestation, as Pentecostal practices such as Spiritual Warfare resignify social problems, conflict, and often “traditional” cultural as literally demonic in origin.
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"Supernatural Power." In Buddhism and Jainism, 1155. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100832.

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Holtzman, Jon D. "Killing the Sheik." In Killing Your Neighbors. University of California Press, 2016. http://dx.doi.org/10.1525/california/9780520291911.003.0005.

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This chapter draws on the interlocking stories of the surviving relatives of a Somali sheik and of Samburu personally involved in killing him in the 1960s. Viewing the Sheik as a leader who used supernatural powers to orchestrate a bloody massacre, Samburu view his death as emblematic of their resilience in the face of loss—themes that replayed in conflicts in the late 1990s. The Sheik’s family and other Somalis, interpret these events in radically different ways, despite differing only nominally in their factual accounts of what happened. Through a reading of these two accounts—almost identical factually but with very different interpretations--I examine the fundamental misunderstandings through which violence is memorialized and which sow the seeds for future violence.
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Cassaniti, J. L. "Sri Lanka: Moral Focus and a Stalking Cat." In Remembering the Present. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501707995.003.0006.

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This chapter moves the investigation into mindfulness to Sri Lanka, where the tradition of Theravāda Buddhism emerged over two thousand years ago. After a visit to the ancient site of Anuradhapura, the author turns to the mindfulness practices of people in and around the city of Kandy. The chapter examines the focus of mindfulness in monks’ experiences at the Sri Lankan International Buddhist Institute and other monasteries in the area; the academic and supernatural powers of mindfulness in the minds of students at the University of Peradeniya; and the promises and purposes of mindfulness at the psychiatric unit at the Kandy General Hospital. It ends with a discussion of how psychiatrists and others make sense of mindfulness in a religiously heterogeneous culture, and how the Buddhist renderings of sati is thought to be applicable in other religious contexts.
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Conference papers on the topic "Supernatural powers"

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Menon, Indu V., and Shebin M.S. "Shamanic Rituals and the Survival of Endangered Tribal Languages: An Anthropological Study in Gaddika." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.10-4.

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In many ancient communities, particularly tribal communities, there exists a system of dialogue and conversation with and between supernatural beings and the supernatural world they inhabit, as well as their transmigration into a human’s body. The supernatural world is considered to be the realm of the gods, or of the spirits of ancestors, or of satanic evil spirits. A Shaman is suggested to summon, and communicate with, tribal or cult gods, while controling spirits, ancestors, animals and birds with afforded powers. Shamanic rituals have patent linguistic significance. In communities with a strong shamanic tradition, the shamans generally use traditional language, without altering their unique features. The songs used in these rituals are also in traditional tribal dialect. This study focuses on Gaddika, the shamanic ritual of the Rawla tribe, a tribal community in Kerala, and about songs contributing to the ritual. The study examines to what extent the Rawla dialect has been retained in its ‘original’ form, and the tribal myths that are woven into ritual language. The Rawla language belongs to the Dravidian family, and has been passed on in oral form only. In the Gaddika ritual, the original language is widely used and is central to the survival of the language. This study was conducted among the Rawla community, through observations during several Gaddika rituals, thus documenting the songs and ritual dialogues. As such, the study documented the language in its orginal form and structure, along with prominent myths passed on through generations. The study analyses this shamanic ritual and its verbal patterns. The study concludes with that shamanic discourses and magico-religious rituals have a vital role in the continuity and in the survival of the historical dialect,
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