Journal articles: '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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Tembo, Kwasu D. "The curse and the chora." Alphaville: Journal of Film and Screen Media, no. 20 (January 27, 2021): 104–18. http://dx.doi.org/10.33178/alpha.20.08.

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Referring to the work of Julia Kristeva, this article seeks to perform a comparative analysis between Cordelia Chase (Charisma Carpenter), as she appears within the remit of Joss Whedon and David Greenwalts’s Angel (1999–2004), and Vanessa Ives (Eva Green) in John Logan’s Penny Dreadful (2014–2016). Taking each character as a case study, this article seeks to elucidate the precarious subject positions of central female leads in a team/ensemble horror television series in order to assess whether or not and how the portrayal and characterisation thereof has changed over two decades. To do so, this article employs a theoretical framing that examines the question of agency and power by assessing both characters as what I will call “Choraic conduits”. As such, both characters’ relation, manipulation of/by, and mediation of the supernatural as envisaged and presented in their respective diegetic worlds are analysed in themselves and comparatively against one another. Key concerns here are the questions and problems surrounding each character’s agency over her powers and the supernatural/spiritual realm(s) from which they emerge, as well as the psycho-physical and symbolic consequences of not only the possession of their respective powers, but the micro and macroscopic consequences of how they are used in their respective diegetic worlds.

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Dahlstrom, Amy. ": Sacred Language: The Nature of Supernatural Discourse in Lakota . William K. Powers." American Anthropologist 89, no. 4 (December 1987): 1009. http://dx.doi.org/10.1525/aa.1987.89.4.02a00830.

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Gregory, Tobias. "Tasso's God: Divine Action in Gerusalemme Liberata." Renaissance Quarterly 55, no. 2 (2002): 559–95. http://dx.doi.org/10.2307/1262318.

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This essay examines a subject largely ignored in Tasso criticism: the role of supernatural powers in the epic action of the Liberata. Tasso introduces divine characters, notably God and Satan, at several crucial moments. The presence in the epic plot of an intervening God who is at once partisan and omnipotent brings to the fore certain narrative and theological problems; these problems are not Tasso's alone, but inhere in the attempt to construct a Christian supernatural on the classical epic model. The divine action of the Liberata sheds light on the religious ideology of the poem, and on an issue of broader significance: the uneasy marriage of monotheism and epic narrative.

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Fonseca, Rui Carlos. "The ring, the gown, and the apple: the role of magical objects in the Byzantine vernacular romance Kallimachos and Chrysorroi." Byzantine and Modern Greek Studies 44, no. 2 (October 2020): 244–58. http://dx.doi.org/10.1017/byz.2020.4.

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Magical objects play an important role in the fourteenth-century Byzantine vernacular romance Kallimachos and Chrysorroi, not due to their supernatural powers, but rather in order to make the chivalric status of the romance hero stand out, inasmuch as he does not resort to any of them to achieve his goals.

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Retsikas, Konstantinos. "The semiotics of violence: Ninja, sorcerers, and state terror in post-Soeharto Indonesia." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 162, no. 1 (2008): 56–94. http://dx.doi.org/10.1163/22134379-90003674.

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In July 1998, two months after President Soeharto resigned from power, several reports appeared in Indonesian and international media of a series of killings taking place in Java. The killings initially involved the murders of people suspected of practising black magic (dukun santet). Many of the alleged sorcerers and victims were kyai, venerated scholar/teachers of Islam who head boarding schools (pesantren). The bloodshed, entailing the killing of several hundred people over a period of five months, from July to November 1998, has come to be known as the ‘ninja killings’, named after the fabled Japanese martial arts experts with supernatural powers. The reason for this name is that the perpetrators of the killings, rumour had it, were dressed in black-clad ninja fashion and possessed mystical powers similar to their Japanese counterparts.

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Gribble, Donald E. "Sacred Language: The Nature of Supernatural Discourse in Lakota by William K. Powers." Western American Literature 22, no. 4 (1988): 364. http://dx.doi.org/10.1353/wal.1988.0201.

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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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Pernot, Laurent. "The Rhetoric of Religion." Rhetorica 24, no. 3 (2006): 235–54. http://dx.doi.org/10.1525/rh.2006.24.3.235.

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Abstract The paper explores the intersections between rhetoric and religion in Graeco-Roman antiquity, both pagan and Christian. Rhetorical forms of religious expression include discourse about the gods (narrative, eulogy, preaching, naming) and discourse addressed to the gods, especially prayers and hymns. Rhetoric itself possesses a religious dimension in the power of words, the effectiveness of speech, and the magic of persuasion. Discourse can have supernatural effectiveness, and the orator can be invested with religious powers. Aelius Aristides (2nd c. CE) displays these different aspects; his Sacred Tales illustrate the cross-fertilization of rhetoric and religion.

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Yu, Ping, and Li Zeng. "Rationalizing beliefs." Rationality and Society 26, no. 4 (October 7, 2014): 425–45. http://dx.doi.org/10.1177/1043463114546827.

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This paper studies belief formation for two kinds of religion. The main conclusion is that they follow different mechanisms. Specifically, for religions relying on supernatural powers, people formulate beliefs based on their prior beliefs and experiences, and they may claim their beliefs for some realistic considerations. For religions based on self-sufficiency, mainly Buddhism, beliefs are formed by an awareness of suffering and dependent arising.

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Friesen, James G. "Ego-Dystonic or Ego-Alien: Alternate Personality or Evil Spirit?" Journal of Psychology and Theology 20, no. 3 (September 1992): 197–200. http://dx.doi.org/10.1177/009164719202000304.

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This article describes differential diagnosis of personality states and evil spirits. The Apostle Paul and Satanic High Priest, Anton LaVey, each instructed followers to engage the Holy Spirit or the Powers of Darkness, respectively, in spiritual warfare. We are all involved in the struggle, particularly when we aid satanic ritual abuse (SRA) survivors. Confusion surrounds SRA; the interrelatedness of satanic ritual abuse, multiple personality disorder, and spiritual warfare adds to the confusion. Both the psychological and spiritual realms are considered important for healing and should be carried out together. Evil spirits are presented as oppressive supernatural states, not as personality states. Treatment may require unifying personalities and casting out evil spirits. A diagnostic category is proposed: Oppressive Supernatural States Disorder, with identifying guidelines. The confusion about SRA may diminish if this category leads to improved diagnosis and treatment.

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Cecil, Leslie G., and Timothy W. Pugh. "SOULS OF THE ANCESTORS: POSTCLASSIC MAYA ARCHITECTURE, INCENSARIOS, AND MANA." Ancient Mesoamerica 29, no. 1 (2018): 157–70. http://dx.doi.org/10.1017/s0956536117000232.

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AbstractIn this article, we consider how the Postclassic Kowoj Maya of the central Peten lakes region of El Petén, Guatemala utilized mana in conjunction with their ritual objects and spolia to mediate between the natural and supernatural worlds. In many cultures worldwide and throughout time, mana (magical or spiritual powers that provide people and objects with a living force) transforms the ordinary into the spiritually powerful. The Kowojs imbued incense burners and buildings with mana, thus facilitating a connection with their ancestors. We examine the manufacturing recipe of a group of incense burners and the civic-ceremonial buildings at Zacpeten to argue that the Kowoj used these objects to mediate among the living, the dead, and the supernatural realms. Ultimately, by empowering these objects with mana, the Kowoj constructed a universe where they regularly communicated with their ancestors and built structures that ensouled their historical consciousness.

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Zárate, Arthur Shiwa. "Sufi Reformism and the Politics of Enchantment in Nasser’s Egypt (1954–1970)." Journal of the American Academy of Religion 89, no. 1 (February 26, 2021): 143–73. http://dx.doi.org/10.1093/jaarel/lfab001.

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Abstract Although theories of disenchantment have been both utilized and critiqued by scholars of Islam, they have not received sufficient critical scrutiny within historical studies on Islamic reformism, a novel religiosity associated with modernity’s emergence in Muslim societies. Indeed, histories of Islamic reformism often portray this novel religiosity as an exclusive force of disenchantment, which is unhelpful for understanding the views of Muslims with reformist commitments and attachments to Sufi practices that invest supernatural powers into bodies and objects. Through an analysis of the Sufi Islamic reformist project of the ʿAshira Muhammadiyya organization in Egypt during the Nasser years (1954–1970), this article highlights how the history of Islamic reformism resonates with and diverges from disenchantment theories. Specifically, it foregrounds the way this Sufi reformism not only framed its objectives in terms of progress, science, and socialism but also presumed a reformist Sufi subject constituted through encounters with unseen supernatural agents.

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Schaafsma, Polly. "The Cave in the Kiva: The Kiva Niche and Painted Walls in the Rio Grande Valley." American Antiquity 74, no. 4 (October 2009): 664–90. http://dx.doi.org/10.1017/s0002731600049003.

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The elaborate symbolism painted around wall niches in Rio Grande Pueblo IV kivas ca. A.D. 1370-1600 at Pottery Mound and Kuaua describe a cosmological paradigm of layered worlds accessed by supernatural passageways. This paper examines the niche iconography at these sites and the associated metaphors represented in the surrounding murals. Equivalent to the sípàapuni and symbolic of the landscape cave, the niche as a portal to the watery and fecund underworld is often the organizing principle for west wall murals or entire kiva scenes. In addition to the prevalent stepped cloud and rainbow, these scenes frequently feature female figures and composite supernatural beings symbolic of abundance. This analysis provides insight into the focus of prehistoric kiva rituals conducted at Kuaua and Pottery Mound and the worldview with which they engaged. Finally, it is proposed that the synthesizing powers of both the simple stepped cloud and the niche itself raise these elements to the status of "nuclear ritual symbols" (Turner 1967) fundamental to Pueblo cosmology.

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Schlehe, Judith. "Cosmopolitanism, Pluralism and Self-Orientalisation in the Modern Mystical World of Java." Asian Journal of Social Science 47, no. 3 (August 27, 2019): 364–86. http://dx.doi.org/10.1163/15685314-04703005.

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Abstract At present, a great deal of the scholarly research on Indonesia focuses on the processes of Islamisation. This paper will discuss a phenomenon that seems to point in a different direction, namely the contemporary reconfiguration of dukun/spiritual experts called paranormal. These mystics indicate a peculiar form of pluralism. They are an assemblage of tradition and modernity, locality and translocality, religion and mysticism, spirituality and business, and global esotericism and popular psychology. Most of them belong to the urban middle class, are highly professional, and make extensive use of modern mass media to advertise their supernatural skills. Yet, how do they position themselves in Indonesian and global cultural contexts? This paper identifies the ongoing ambivalence between cosmopolitan ideas and their rupture in polarising, orientalist, and occidentalist imaginaries. Finally, a new understanding of cosmopolitanism is suggested that expands the reference beyond the world of humans by also including a plurality of supernatural powers.

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Yang, Gang, and Christoph Anderl. "PROGNOSTICATION IN CHINESE BUDDHIST HISTORICAL TEXTS THE GĀOSĒNG ZHUÀN AND THE XÙ GĀOSĒNG ZHUÀN." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 1 (March 2020): 1–45. http://dx.doi.org/10.1556/062.2020.00001.

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This paper explores topics and techniques of prognostication as recorded in medieval Buddhist historical literature, with an emphasis on the Gāosēng zhuàn 高僧傳 (GSZ) and Xù gāosēng zhuàn 續高僧傳 (XGSZ). The paper first provides a short survey of how prognostication is treated in Chinese Buddhist translated texts. In these ‘canonical’ sources there is clear ambiguity over the use of supernatural powers: on the one hand, such practices are criticised as non-Buddhist or even heterodox; on the other, narratives on Śākyamuni’s former and present lives as well as accounts of other buddhas, bodhisattvas, and the Buddha’s disciples abound with descriptions of their special abilities, including knowledge of the future. In contrast, the GSZ and XGSZ display a clear standpoint concerning mantic practices and include them as integral aspects of monastics’ lives. The two texts articulate that the ability to predict the future and other supernatural powers are natural by-products of spiritual progress in the Buddhist context. This paper discusses the incorporation of various aspects of the Indian and Chinese traditions in monastics’ biographies, and investigates the inclusion of revelations of future events (for example, in dreams) and mantic techniques in these texts. In addition, it traces parallels to developments in non-Buddhist literature and outlines some significant differences between the GSZ and the XGSZ.

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Betts, Matthew W., Susan E. Blair, and David W. Black. "Perspectivism, Mortuary Symbolism, and Human-Shark Relationships on the Maritime Peninsula." American Antiquity 77, no. 4 (October 2012): 621–45. http://dx.doi.org/10.7183/0002-7316.77.4.621.

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AbstractShark teeth are commonly found in mortuary and ritual contexts throughout the Northeast. On the Maritime Peninsula, shark teeth have been identified in mortuary assemblages spanning the Late Archaic through to the Late Woodland periods (ca. 5000 B.P. to 950 B.P.). Beyond the Maritime Peninsula, shark teeth have been recovered from Woodland period contexts ranging from Chesapeake Bay to the Ohio River. Amerindian perspectivism, or cosmológical deixis, provides a framework for understanding the relationship between humans and animals in hunter-gatherer societies. To explore this relationship, we examine engagements between sharks and humans over a period of 5,000 years, within a socioeconomic perspective. We postulate that shark teeth in mortuary contexts were complex, entangled objects that were both mnemonics and instruments. All at the same time, shark teeth were (1) an emblem of a real creature with spectacular predatory abilities, (2) an icon of transformational and spiritual power, (3) a symbol of a society’s maritime way of life, and (4) a tool–a conduit through which a person could gain access to supernatural abilities. When shark teeth were exchanged, all of these properties may have been transferred, suggesting that reinforcing relationships between societies conducting the exchange was as important as gaining access to the supernatural powers of the teeth.

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Bradley, Richard, and Aaron Watson. "Breemie Stanes, Aberdeenshire: A note on a modern stone circle." Scottish Archaeological Journal 36-37, no. 1 (March 2015): 139–46. http://dx.doi.org/10.3366/saj.2014.0052.

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This note describes a stone circle in north-east Scotland which was inspired by prehistoric prototypes but built in 2004. It considers the circumstances in which the monument was constructed and used, the intentions of the original designer and its relationship to authentic examples in the same region. The circle is a particularly close copy of ancient structures in the vicinity, yet it was conceived by a modern shaman and its layout was apparently influenced by contacts with supernatural powers.

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M. Chitra and Dr. C. Madhesh. "A Study On Consumer Awareness Towards Siddha Medicine In Dharmapuri City." Restaurant Business 118, no. 12 (December 6, 2019): 16–23. http://dx.doi.org/10.26643/rb.v118i12.12582.

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Siddha is considered to be one of the oldest medicines with its own benefits. In this modern era, people are more aware towards their health. At many circumstances of illness, people use Siddha medicines to cure their disease. Siddha is preferred for its own specialties. This paper has attempted to reveal the awareness towards Siddha medicines taking 52 respondents from Dharmapuri City. The results were analysed by using various statistical techniques like percentage analysis, chi-square and t test. Siddha focuses on the eight supernatural powers called as ‘Ashtaamahasiddhi’ and those who achieved these powers were known as siddhars. Hence it is called as siddha medicine. The siddhars knowledge was found in palm leaf manuscripts and their fragments were found in some parts of south India.

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Wudie, Alelign Aschale. "Prophetic Discourses and Power Shift in Ethiopian History." International Journal of Systems and Society 5, no. 2 (July 2018): 30–43. http://dx.doi.org/10.4018/ijss.2018070103.

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The main intention in this article is to critically analyze the role of prophecy for power shift in Ethiopia in history. Data collected from archives, traveler accounts, and history documents were critically analyzed. Critical historical discourse analysis was used as a framework and methodology of analysis. Interpretation, symbolization and operationalization of dreams, prophecies, and “told spiritual accounts” by prominent mystics and interpreters had been the critical turning-points of Ethiopians in history. Their role was consequential and influential. Royal families used to “invent, disseminate and operationalize” dreams, prophecies, and superstitious practices. Consequently, their instinctive wish for abundant fulfillment and power grant had been gained by “revelations” and “connections” of each interpretation with supernatural powers. To scale up the benefit, ecclesiastical intervention had been badly sought out. The prophetic discourses and ideologies had been very instrumental in Ethiopian theopolitics, sociocultural practices, and power use.

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Sianipar, Godlif. "The correlation between faith and self-esteem with shamans and supernatural power." Masyarakat, Kebudayaan dan Politik 32, no. 1 (April 1, 2019): 46. http://dx.doi.org/10.20473/mkp.v32i12019.46-59.

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This research aims to provide empirical data about the relation between faith and self-esteem with shamans and their supernatural power among the tribal-based religious community in North Sumatra. The main issue this research tackles is that in this modern society, there are those who still trust and use shamans and their supernatural power termed “Begu Ganjang”. Despite this, the development of the global economy can often cause difficulty, and as such, humans must possess the ability to survive and to overcome problems, in a term known as the “Adversity Quotient” (AQ). However, instead of using their AQ, some individuals with low self-esteem tend to place more faith in shamans and supernatural powers. This study uses a quantitative approach in the form of a questionnaire. By using either a Purposive or Judgmental Sampling method, from 600 people asked, there were answers from a total of 100 respondents (50 men and 50 women) from each of the following tribes in North Sumatra: Batak Toba, Mandailing, Pakpak, Simalungun, Karo, and Nias. The study applied SEM to analyze the relationship between endogenous variables of faith and self-esteem with the shaman and Begu Ganjang. The study found that the relation of faith to shamans = 0.19, and faith to Begu Ganjang = 0.00. This means that there is a small relation between faith and shaman, while there is no relation between faith and Begu Ganjang. Furthermore, the relation of self-esteem to shaman = - 0.13, and self-esteem to Begu Ganjang = - 0.06. The result of this study shows the following: 1) There is a correlation between the growth of the respondent’s faith and their trust in the shaman, and 2) The decrease of trust in shamans and Begu Ganjang will occur only if the respondent’s self-esteem increases. Finally, the results of this study may act as a point of reference for other studies that will examine the phenomenon of syncretism in Indonesia.

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Fathuroh, Mufi, and Rizky Setiawan. "Exploring the Meaning of Local Wisdom through Cloth, Candles, and Night: The Study of Batik Naga Tapa Purbalingga Motif." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (April 21, 2021): 807–13. http://dx.doi.org/10.33258/birle.v4i2.1853.

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The research was conducted to determine and describe Batik Tapa Naga Purbalingga both in terms of motifs, colors, and imprisoned meanings. The method used by researchers in writing this article is descriptive qualitative. While the data obtained using observation, interview, and documentation techniques. Based on the results obtained, it is known that the Naga Tapa Purbalingga batik motifs consist of dragons, buildings, dampars, elephants, birds, squirrels, tigers, deer, beetles, living trees, and plants which all form a pattern. The colors of the tapa naga purbalingga batik are white, brown, and black. While the symbolic colors of the Purbalingga tapa dragon are supernatural powers, power, and strength. While the function of tapa naga Purbalingga batik in ancient times is as the clothes of Purbalingga officials while on duty.

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Bajuk, Lidija. "Animal Real-Unreal in Traditional Conceptions of the World in Croatian Areas." Poznańskie Studia Slawistyczne, no. 20 (September 22, 2021): 298–319. http://dx.doi.org/10.14746/pss.2021.20.16.

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Trying to interpret oneself and the other in the world, the traditional Man has established a real world and an otherworld. Specific herbal and animal attributes were ascribed to particular people who allegedly had the power to communicate between worldliness and transcendence. Also some human characteristics were linked with herbal and animal mediators. These attributes were folklorized as miraculous powers. Such supernatural beings from South Slavic traditional conceptionsof the world have been largely associated with the pre-Christian deities and their degradations, based on the observed real attributes of the vegetal and animal species. The interdisciplinary comparative way of treating South Slavic folklore real-unreal motifs through time and space in this article is its ethnological, animalistic and anthropological contribution.

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Kivelson, Valerie A. "Witchcraft with a Novgorodian Flair? A Research Note." Canadian–American Slavic Studies 47, no. 3 (2013): 321–32. http://dx.doi.org/10.1163/22102396-04703026.

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This article surveys the few witchcraft trials from the Novogrod region that survive in central archives of the Razriadnyi prikaz from the seventeenth century to determine whether or not there is some particular skew to the cases from that region. Although the number of cases is very small, they all show an uncommon willingness on the part of community members to accept benign, medical explanations for the use of roots and grasses instead of attributing malevolent supernatural powers to those ingredients and their users.

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Arnett, Chris, and Jesse Morin. "The Rock Painting/Xela:ls of the Tsleil-Waututh: A Historicized Coast Salish Practice." Ethnohistory 65, no. 1 (January 1, 2018): 101–27. http://dx.doi.org/10.1215/00141801-4260674.

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AbstractThis article argues that the red-ocher paintings (pictographs) in Coast Salish Tsleil-Waututh territory in Indian Arm, British Columbia, were made around the time of contact in specific response to demographic collapse caused by smallpox. Tsleil-Waututh people selected fifteen distinctive geological features along the shoreline of Indian Arm for marking. It is suggested that these locations were highly significant places to past Tsleil-Waututh people because they were physical embodiments of oral traditions (sxwoxwyiam) and associated with underwater-dwelling supernatural creatures (stl’aleqem). Relying on local oral traditions, regional archaeology, and local ethnographies, the article argues that these specific locations had very ancient roots in Tsleil-Waututh history but were marked in the early contact period with red paint by Tsleil-Waututh ritualists (shxwla:m, “Indian Doctor”). They did this to connect with supernatural powers in these locations, to preserve oral histories associated with them, and thus to contribute to the demographic revitalization of the Tsleil-Waututh people. The article contends that Tsleil-Waututh rock painting is not an essentialized cultural practice but a historically contingent one—a reflection of specific events.

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Williams, G. J. "The Pauline Concept of Supernatural Powers: A Reading from the African Worldview. By KABIRO WA GATUMU." Journal of Theological Studies 61, no. 1 (February 4, 2010): 296–98. http://dx.doi.org/10.1093/jts/flq007.

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Usongo, Kenneth. "The significance of magical realism in the novels of Elechi Amadi." Journal of Commonwealth Literature 54, no. 2 (January 6, 2017): 160–73. http://dx.doi.org/10.1177/0021989416684183.

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In the novels The Concubine and The Great Ponds, Elechi Amadi, through the magical realist tradition, revisits the precolonial past of the Ikwerre (Nigeria) to showcase the cultural and intellectual sophistication of this society. As represented in Amadi’s writing, this was a well-structured society with its own credible social and cultural values that defined and explained their worldview, with nothing to envy in the West. In The Concubine, for example, the fates of the men (Emenike, Madume, and Ekwueme) who intend to marry Ihuoma can be explained naturally as well as supernaturally. In The Great Ponds, the novelist employs African mythology to critique the Western arrogance and egocentricity that plunged the world in the purposeless and wasteful war of 1914–18, as well as complicating character and meaning in this novel through the supernatural. Through the war over fishing rights in the Wagaba pond between Chiolu and Aliakoro, Amadi transposes some of the consequences of the First World War, such as the death and suffering that involved the Central and Allied Powers, into his narrative. Amadi’s magical realist fiction is a celebration of indigenous beliefs and culture, as well as a tool to explore character and history.

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SIEŃKOWSK, Marcin. "WIARA A INNE TYPY POZNANIA." Civitas et Lex 4, no. 4 (December 30, 2014): 69–81. http://dx.doi.org/10.31648/cetl.2028.

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The characteristics of the knowledge of God through the religion faith is consequence of subject– that one’s overtopped the epistemic powers of human – which is accessible merely in that way.The aim of Belief is supernatural and it consists in union with God through getting to know hisnature. The method of the religious faith is an engagement of the intellect and a will the recognisedsubject. The religious faith is a different cognition toward other types of knowledge. It is also thecognition which assumes a former natural acquired knowledge. A leap of faith in that what wasdeemed for truth needs activities of intellect.

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Schuchman, Anne M. "Politics and Prophecy in the Life of Umiliana dei Cerchi." Florilegium 17, no. 1 (January 2000): 101–14. http://dx.doi.org/10.3138/flor.17.006.

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Prophetic power, a topos in hagiographic texts, can be strategically utilised in a variety of ways. Political prophecy, in particular, shows how certain individuals, with their manifold qualities both as saints and as ordinary human beings, touch public life. While prophetic power links the saint with the supernatural, political prophecy grounds the saint in the world both during life and after death. This paper addresses both the political and the prophetic in the oldest extant Life of the thirteenth-century Florentine mystic, Umiliana dei Cerchi, written by the Franciscan friar Vito of Cortona shortly after her death in 1246. In particular, I shall focus on the ways in which the account of her prophetic powers blurs the line between public and private, personal and political. That is, where previously Umiliana's cult has been studied for its political connections, I will concentrate here on Umiliana herself, in life and after death, as representative of political forces.

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Radermacher, Martin. "From ‘Fetish’ to ‘Aura’: The Charisma of Objects?" Journal of Religion in Europe 12, no. 2 (January 24, 2019): 166–90. http://dx.doi.org/10.1163/18748929-01202004.

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In the history of religions, material artifacts have often played an important role as mediations of the ‘sacred.’ They were and are worshipped, venerated, and sometimes destroyed for their assumed supernatural powers. The article reviews theoretical concepts that engage with the charismatic capacities of objects (‘fetish,’ ‘cultic image,’ and ‘aura’) and discusses literature about ‘charismatic objects.’ It deals with the question of what kind of charisma objects may have and suggests that the term ‘charisma,’ when defined in a specific way, is a useful concept to describe and compare specific material objects from different religious traditions. These conceptual and methodological considerations are illustrated by a brief discussion of Christian relic veneration.

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Williams, Lyneise. "Boundless." Cultural Dynamics 30, no. 1-2 (February 2018): 35–51. http://dx.doi.org/10.1177/0921374017751770.

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This essay explores the visual articulation of protection, family care, nurturing, and freedom through the lens of two cloth ancestral figures from early 1920s Edgefield, South Carolina. The doll-like reliquaries, made by healer Ellen Weaver, embody materials from the graves of relatives and engage practices rooted in African American rootworking and conjure traditions. The figures are distinct in that they are small doll forms made to travel with their owners. Created after the accidental death of Ellen’s 2-year-old granddaughter, Rose, the dolls have moved with her sister Lillie Mae from Edgefield to Greens Cut, Georgia, to Queens, New York, and Cleveland, Ohio, where they reside with Lillie Mae’s granddaughter Nancy Stroman. Nearly eighty-five years old, the figures reveal Ellen’s deep commitment in her ability to artistically manipulate supernatural powers and harness the power of the family’s ancestral spirits to protect, heal, and inspire her descendants.

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Okada, Yukihiro. "The Supernatural Powers of the Buddha in the Lotus Sūtra and the Pañcaviṃśatisāhasrikā Prajñāpāramitā." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 1 (December 20, 2017): 397–91. http://dx.doi.org/10.4259/ibk.66.1_397.

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Malevich, Tatiana. "Studies in Mysticism and Mystical Experience in the Soviet and Post-Soviet Russia." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 177–91. http://dx.doi.org/10.24204/ejpr.v7i2.126.

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The paper highlights the key perspectives on mysticism typical for Soviet and Post-Soviet religious studies. Recognizing the vagueness of the ‘mystical’, Soviet scholars interpreted it as a belief in ‘communication’ with ‘supernatural powers’. Furthermore, ‘mysticism’ was thought of as a multicomponent entity composed of (1) mystical experiences, (2) mystical beliefs, and (3) ‘mysticism’ as a ‘false ideology’. Such an understanding resulted from their epistemological settings, i.e. the reflection theory of dialectical materialism. In this light, mystical experiences and beliefs were distorted ‘reflections’ of objective reality in the human mind caused by factors both of an individual and a social nature. This understanding still defines the academic interpretations of the ‘mystical’ in Russia today.

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Sri Yudari, A. A. Kade, I. Gusti Agung Paramita, and I. Gusti Ayu Ngurah. "Mitos Dan Religi Dalam ‘Geguritan I Dukuh Siladri’ Karya Sastra Kreatif Dan Dinamis." Jurnal Penelitian Agama Hindu 5, no. 1 (January 30, 2021): 13–22. http://dx.doi.org/10.37329/jpah.v5i1.1239.

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This article is a small part of research report on the oral tradition of ‘Nyurud di Setra’ in the Klungkung-Bali Pakraman community Village Pemenang. One of the subsections reveals the relationship between myth and religion towards the traditional inherentance of Pura Dalem Suladri which is implicitly described in ‘geguritan I Dukuh Siladri’. With the qualitative interpretative descriptive methods, it is understood that religion is one elements of universal culture which containts of beliefs and behavior related to supernatural power and powers. Meanwhile, myth is an important part of human life as a psychological necessity due to woory and fear of the wrath universe. In order for humans to avoid disaster, sacred and sacred stories are about objects that govern the universe are built, strengthened by sacred buildings and religious rituals. Thus, the‘geguritan I Dukuh Siladri’ appears to be a creative and dynamic literary work following the reality cummunity of social life according to the time.

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Sastrawati, Nila. "Gaukang and White Coup: Dismantling of Traditional Power." Jurnal Ilmu Sosial dan Ilmu Politik 21, no. 2 (December 5, 2017): 160. http://dx.doi.org/10.22146/jsp.30442.

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This paper discusses the concept of power adhered to by the South Sulawesi community and explains the power struggle which had occurred both in the past and present. The South Sulawesi community’s conceptiontraditional power on power signifies a strong, transcendental relationship between themselves and supernatural powers, wherein all objects possessing certain peculiarities are inseparable from the stable and unchanging cosmic world. Thus, gaukang holds a significant position in the life of the South Sulawesi community, particularly pertaining to matters of power struggle. The waxing and waning of traditional power in South Sulawesi is determined by at least three factors: firstly, a change in power patterns with the emergence of new elites having a commoner background; secondly, incessant resistance to feudalistic rule; and lastly, the application of modern bureaucratic model. The general conclusion of this paper emphasizes the position of gaukang as a central point affecting the various power struggles that occurred throughout the history of the South Sulawesi community. The enactment of Regional Regulation (Perda) No. 5 year 2016 on the Organization of Gowa Regency Local Cultural and Customary Institution provides a peek at how bureaucratic power had dismantled traditional power in Gowa Regency, which included, consequently, the transfer of authority over the royal heirlooms or gaukang of the Gowa Kingdom.

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Malley, Brian. "The Bible in British Folklore." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (March 14, 2008): 241–72. http://dx.doi.org/10.1558/post.v2i2.241.

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This article surveys magical and mantic uses of the Bible as attested in British folklore reports, with an eye to developing a model of the Biblicist tradition as that tradition was received by the British laity. The evidence shows that (1) in contrast to the church’s emphasis on the Bible’s meaning, the laity exploited the Bible’s textual and artifactual properties as supernatural means to practical ends; (2) charmers made use of particular biblical (or taken-for-biblical) texts, whereas the Bible generally was used in exorcisms, which seem to have remained the purview of clergy; (3) lay traditions about the Bible seem to have been focused on specific issues, though a general uncertainty about what powers Bibles might have is also indicated.

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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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T, Jayalakshmi. "Hanuman and Veeravakudevar." International Research Journal of Tamil 3, no. 3 (July 15, 2021): 53–59. http://dx.doi.org/10.34256/irjt2137.

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Contributions of Tamil Bhakti poets to the literature have been significant in the past along with the contributions that they made to the social upliftment of the society. Ramavataram, popularly referred to as Kamba Ramayanam, is a Tamil epic that was written by the Tamil poet Kambar based on sanskrit version of Valmiki Ramayanam that describes the life of King Rama of Ayodhya. In this epic Hanuman is a imporatant character. The Tamil poet Kachiyappa sivachariyar greatest composition is the Kandha puranam based on sanskrit version of Sivasankara sangithai. The great warrior Veerabagu Dhevar is close associate of Lord Muruga. This article mainly focuses on stunning similarities between the supernatural powers of the ardent devotee, dedicated Hanuman described in Kamba Ramayanam and Veerabagu Dhevar in kandha puranam.

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Satriadi, Satriadi. "Delik Santet Dalam Konstruksi RUU-KUHP." Al-Adalah: Jurnal Hukum dan Politik Islam 5, no. 2 (July 16, 2020): 123–37. http://dx.doi.org/10.35673/ajmpi.v5i2.807.

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This study discusses witchcraft (santet) as one of the controversial offenses in the Criminal Code Bill. Socially, witchcraft (santet) is believed to be an act that can harm people, narrate, or even kill people. However, based on the principle of legality and the difficulty of proving, acts of witchcraft (santet) cannot be criminalized so it is not uncommon for people accused of being witchcraft (santet) to due of process of law. To analyze and understand the offense of witchcraft (santet) in the construction of the Draft Bill of the Criminal Code, this study utilizes normative legal research methods whose data are obtained through a literature study. The results showed that witchcraft (santet) as a criminal act was constructed into the category of the formal offense whose proof did not lead to the presence or absence of magical power possessed by someone, but criminalized was a criminal offense committed, namely a person who intentionally announced he had supernatural powers, offered his services in undertaking harm to others in the form of illness, death or mental or physical suffering.

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Anugwom, Edlyne. "Something Mightier: Marginalization, Occult Imaginations and the Youth Conflict in the Oil-Rich Niger Delta." Africa Spectrum 46, no. 3 (December 2011): 3–26. http://dx.doi.org/10.1177/000203971104600301.

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This contribution examines the role of occult imaginations in the struggle against perceived socio-economic marginalization by youth militias from the Ijaw ethnic group in the oil-rich Niger Delta region of Nigeria. It argues that the asymmetric power between the federal government/transnational oil corporations (TNOCs) and the militias may have privileged the invocation of the supernatural as a critical agency of strength and courage by the youth militias. The conflict in the region embodies a cultural revision which has been necessitated by both the uncertainty of the oil environment and the prevailing narratives of social injustice. Hence the Egbesu deity, seen historically as embodying justice, has been reinvented by the youth militias and imbued with the powers of invincibility and justice in the conflict with the government and oil companies. The low intensity of the conflict has limited both the extent of operations and scale of force used by the military task force in the area and thus reinforced the perception of invincibility of the militias attributed to the Egbesu.

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Muhammad Hasan, Ridwan, Iskandar Ibrahim, and Saifuddin Dhuhri. "Aceh Islamic Society (Beliefs in Animism and Dynamism)." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, no. 3 (October 19, 2018): 306–12. http://dx.doi.org/10.33258/birci.v1i3.54.

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The people of Acheh society so immersed in the customary beliefs, traditions and cultures of Hinduism, and belief in large wooden staples such as, banyan trees and ketapang trees, as well as trustworthy objects possessing supernatural powers of animism and dynamism. They are also cling to the teachings of religion that have been abandoned by the former, even though those who bring the teachings are not derived from Islam, indirectly the belief, can form personal in everyday social that is not very memorable. In some parts of the Acheh community who live in rural areas up to now, practice the customs and culture of the tahayul rather than Hindu relics such as, the practice of heresy, superstition and khurafat and has become a practice in its daily that is difficult to be left.

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Journal articles on the topic 'Supernatural powers'

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