Relevant bibliographies by topics / Superstition

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

Academic literature on the topic 'Superstition'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Superstition"

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Gurleen Kaur Sethi1, Navreet Kaur Saini. "Prevalence of Superstitions in Indian Society in 21st Century." International Journal of Nursing Education 11, no. 4 (November 21, 2019): 56–60. http://dx.doi.org/10.37506/ijone.v11i4.3964.

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Most superstition from the past have been proven by science as unnecessary, ineffective or just plain silly but are still practiced by normal intelligent people today. Every country has its own localized take on superstitions. In this research, researcher reviews on prevalence of superstitions in Indian society in 21st century. There is much different kind of researches in the field of superstition and had different concepts related to the superstition. In this research, researchers separate the beliefs regarding superstitious activities into three categories i.e. common superstitious activities; death related superstitious activities and pregnancy and new-born related superstitious activities.
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Sultana, Zinia, Liza Chowdhury, and Nahid Reaz Shapla. "Study on Superstitions Related to Pregnancy." Journal of National Institute of Neurosciences Bangladesh 5, no. 2 (September 7, 2019): 172–76. http://dx.doi.org/10.3329/jninb.v5i2.43025.

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Background: During pregnancy, there are many superstitions throughout the world, especially in the developing countries like Bangladesh. Objective: This study was aimed to know the status of superstitions related to pregnancy among people. Methodology: This descriptive type of cross-sectional study was conducted in the outpatient of department in Combined Military Hospital, Dhaka, Bangladesh from January 2018 to March 2018 for a period of three months. Total 96 persons were recruited after taking verbal consent. Result: Among the study group having at least one superstition was in 69.8% of total participants showing in figure 1. In 25 to 40 years of age group the superstitions were more common and it was 85.0% showing in table1. On the educational background, illiterate group having more superstitions 81.13%, primary education group 65.21%, SSC 50% and above SSC 33.33% showing in table 3. On the basis of gender, male (58.233%) and Female (71.42%) were superstitious in at least one superstition. On the basis of socioeconomic status, lower class 92.72%, lower middle class 54.54% and middle class 21.05% were superstitious in at least one superstition. On the basis of occupation, housewives (89.90%), students (16,66%), service holder(30%) and farmer(50%) having at least one superstitious. On the basis of religion; the superstitious individuals were Muslim 59%, Hindu 97%, and others 67.16%. Conclusion: Superstitions related to pregnancy are very common in Bangladesh. Superstitious are more related to illiteracy, low socioeconomic condition and with house wives who remain inside. Journal of National Institute of Neurosciences Bangladesh, 2019;5(2): 172-176
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Andryushkova, N. P. "FEATURES OF MANIFESTATION OF SUPERSTITION AND VIEWS ON THE NATURE OF SUPERSTITION AT DIFFERENT AGE STAGES." Bulletin of Kemerovo State University, no. 1 (April 25, 2018): 85–89. http://dx.doi.org/10.21603/2078-8975-2018-1-85-89.

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The article is devoted to the analysis of the phenomenon of superstition as a psychological property of the individual. The current research is based on various studies aimed at establishing the reasons that encourage people to appeal to superstitions, and features the main motives for using superstitious and rituals in everyday life. The initial stage of superstition formation has been analyzed. A thorough study on the transformation of superstitiousness at different age stages together with the analysis of its causes involved 300 respondents aged 19 – 60 that were divided into three age groups – the young, the first period maturity and the second period maturity. The author has compared the views on the nature and definition of superstitions, the characteristics of various superstitious ritual activities in different age groups, analyzed the level of expression of average superstition and its individual components in each age group.
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Yıldız, Metin, Ela Varol, Ahsen Demirhan, Mehmet Salih Yıldırım, and Ebru Solmaz. "Determining the level of superstition belief in pregnancy." Aegean Journal of Obstetrics and Gynecology 5, no. 1 (June 18, 2023): 1–4. http://dx.doi.org/10.46328/aejog.v5i1.125.

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Objective: This study was conducted to evaluate the superstitions of pregnant women. Method: This descriptive and correlational study was conducted with 278 pregnant women living in Agri between October 2021 and August 2022. Results: It was determined that the total mean score of the pregnant women on the Superstitious Belief Scale was 36.16±13.75. A statistically significant difference was found between the educational status, monthly income, perception of pregnancy and superstition levels of the pregnant women [p<0.05]. Conclusion: It was found that the total Superstitious Belief Scale scores of the pregnant women were moderate and unplanned pregnancy, income and education level affected the superstition score means.
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Wong, S. H. "Does Superstition Help? A Study of the Role of Superstitions and Death Beliefs on Death Anxiety Amongst Chinese Undergraduates in Hong Kong." OMEGA - Journal of Death and Dying 65, no. 1 (August 2012): 55–70. http://dx.doi.org/10.2190/om.65.1.d.

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Past research has shown that traditional Chinese death beliefs, which mostly consisted of superstitious thoughts, are related to death anxiety. However, other studies have shown that superstitions may help people cope with uncertainty and, therefore, reduce uncertainty-induced anxiety. The role of superstitions, whether related to heightened death anxiety or reduced death anxiety, is unclear. This study attempted to address the knowledge gap by examining the relationships among superstitions and Chinese death beliefs on death anxiety in the Chinese context. One hundred twenty-four undergraduates in Hong Kong completed measures of superstition (R-PBS), death anxiety (MFODS), and Chinese death beliefs scale. Superstition was found to be predictor of death anxiety, as expected. With superstitions highly prevalent in Chinese societies, the study has practical implications in end-of-life care, bereavement support, and death education in the Chinese context.
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Ridha Hasnul Ulya. "Intervensi Superstisi terhadap Perspektif Adab bagi Masyarakat Minangkabau." GERAM 10, no. 2 (December 28, 2022): 141–48. http://dx.doi.org/10.25299/geram.2022.vol10(2).11229.

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Superstition and adab are among the many local pearls of wisdom in Minangkabau. Superstition is a statement that contains a supernatural meaning while adab is a condition that describes someone's unethical behavior. Contextually, there is a relationship between superstition and adab. The superstition that is formed in the life of the Minangkabau people is reconstructed from a civilization. The purpose of this paper is to describe and prove this relationship so that a common thread can be drawn regarding the relationship between superstition and Minangkabau people's manners. This research approach uses a qualitative approach. This study uses categorization techniques to reveal and interpret the data that has been collected. The data in question are the superstitions of the Minangkabau people which are reflected in adab, namely the manners of sitting, standing, walking, and behaving. Therefore, it is important to carry out an in-depth study to reveal the presence of superstitious interventions in Minangkabau society from the perspective of adab formation
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Damisch, Lysann, Barbara Stoberock, and Thomas Mussweiler. "Keep Your Fingers Crossed!" Psychological Science 21, no. 7 (May 28, 2010): 1014–20. http://dx.doi.org/10.1177/0956797610372631.

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Superstitions are typically seen as inconsequential creations of irrational minds. Nevertheless, many people rely on superstitious thoughts and practices in their daily routines in order to gain good luck. To date, little is known about the consequences and potential benefits of such superstitions. The present research closes this gap by demonstrating performance benefits of superstitions and identifying their underlying psychological mechanisms. Specifically, Experiments 1 through 4 show that activating good-luck-related superstitions via a common saying or action (e.g., “break a leg,” keeping one’s fingers crossed) or a lucky charm improves subsequent performance in golfing, motor dexterity, memory, and anagram games. Furthermore, Experiments 3 and 4 demonstrate that these performance benefits are produced by changes in perceived self-efficacy. Activating a superstition boosts participants’ confidence in mastering upcoming tasks, which in turn improves performance. Finally, Experiment 4 shows that increased task persistence constitutes one means by which self-efficacy, enhanced by superstition, improves performance.
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Tulis, Ira Marlina, Ceisy N. Wuntu, and Agustine C. Mamentu. "Superstition as Seen in Mark Twain's "The Adventures of Tom Sawyer"." Journal of English Language Teaching, Literature and Culture 2, no. 2 (November 18, 2023): 182–93. http://dx.doi.org/10.53682/jeltec.v2i2.7429.

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This research aims to find out how superstitions are revealed in The Adventures of Tom Sawyer and how the impact of superstitions on the main character, by applying qualitative research where data is collected in the form of words and quotes from novels, books, dictionaries, and journals to strengthen the research. The researcher collected data using two types of sources, namely primary sources and secondary sources. Primary sources are taken from the novel itself and secondary sources are taken from books, dictionaries, and relevant journals. In analyzing the data, the author uses an objective approach whose research is solely based on Intrinsic criteria. The results of this research show that there are four categories of superstition revealed in The Adventures of Tom Sawyer, namely believing in superstitious rituals, believing in magic, believing in urban legend, and believing in amulets. In addition, this research also shows that superstition brings positive and negative impacts on Tom Sawyer the main character in the story. The positive impact found is that superstition can provide a sense of security and cause obedience to Tom Sawyer. While the negative impact is that superstition makes Tom sacrifice himself and brings disappointment because what Tom expects does not match the reality that occurs.
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Setiarti, Sri. "ANALISIS MAKNA SUPERSTISI KATEGORI MATA PENCAHARIAN DAN HUBUNGAN SOSIAL PADA MASYARAKAT MELAYU RUMBAI." Vol. 13 No. 2 (2023): Literasi: Jurnal Ilmiah Pendidikan Bahasa, Sastra Indonesia dan Daerah 13, no. 2 (July 1, 2023): 386–98. http://dx.doi.org/10.23969/literasi.v13i2.7383.

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Superstition is a belief that is believed and can be proven logically and also does not necessarily happen. In this study, researchers conducted research in one of the villages in East Rumbai District, namely in the village of Tebing Tinggi Okura. The researcher conducted this research based on a deeper curiosity about the connotative and denotative meanings of the superstitions of the East Rumbai Malay community, this superstition will later lead to the values ​​of people's trust in living life in their environment, this research helps the community teach moral teachings to children and youth, so that it can be carried out in everyday life. Because this superstition is very closely related to the customs and culture of the Malay people and is the legacy of their ancestors. This study aims to analyze a meaning related to the formulation of the problem, namely the superstitious meaning of livelihoods and social relations in the East Rumbai Malay community in the village of Tebing Tinggi Okura. Researchers used a qualitative descriptive method with a type of field research, with a qualitative approach. Researchers used three stages in analyzing data, namely data editing, data presentation, and drawing conclusions. The results of the study found 27 denotative and connotative meaning data. The results of the analysis found by the author can draw the conclusion that the superstition found in a Rumbai Malay community contains denotative and connotative meanings. In Malay society, especially the oldest people for generations, apply superstition in daily life because the use of superstitious can regulate the norms in society, especially in livelihoods and social relations.
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Kumar, Suresh. "Superstitions as Cultural Identity Markers in Esther David’s The Man with Enormous Wings and My Father’s Zoo." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 12. http://dx.doi.org/10.24113/ijellh.v7i11.10115.

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Superstitions play a crucial role in driving the lives of people all over the world. Every culture does have a particular set of superstitions. Since literature is the reflection of society, writers keep attempting to portray the mindsets of people through fictional as well as non-fictional texts. Popular superstitions in the West like regarding the number thirteen, black cats, and breaking of the mirror as unlucky are some, which prevail. In India too, we have similar superstitions such as putting a spot of soot on a baby’s forehead commonly. Shreds of evidence of superstitious practices can be found even in the earliest human settlements in the later Paleolithic and Neolithic periods. The presence of many things of daily-needs in the graves of those periods confirms the superstitious practices rampant in that society. Even in the highly developed civilization of Indus valley, amulets were used possibly to prevent evil forces. Traces of Superstitions can also be found during the adventurous and courageous Aryan period. Superstition not only controls the minds of the illiterate people but also of the literate ones equally.
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Dissertations / Theses on the topic "Superstition"

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Martin, del Campo Rios Jaime. "Religion and superstition through a cognitive perspective : examining the relationship of religious and superstitious beliefs to cognitive processes." Thesis, University of Leicester, 2015. http://hdl.handle.net/2381/32224.

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Religion and superstition are complex constructs since they are intertwined with a variety of psychological aspects and are correlated to positive and negative-related effects. For instance, both phenomena have been associated with advantages at behavioural (i.e. performance enhancements) and cognitive levels (i.e. executive function deficits). This thesis represents a systematic attempt to study these constructs under a non-reductionist approach and emphasizes the cognitive processes. Despite underlying and behavioural similarities, both phenomena were treated as peripheral (although independent) constructs with the intention of: a) forwarding the idea that both religion and superstition can have a neuroscience edge and can be integrated thus into novel and/or well-established electrophysiological and cognitive paradigms, b) exploring the links between religious and superstitious factors (namely luck belief) in relation to behavioural performances and cognitive functions, and c) underlying the advantages of a multidimensional non-reductionist view for both constructs. Overall, results further indicated that it is necessary to treat religion and superstition as related (but not equal) multifaceted phenomena. Both negative and positive-related effects were found: physiological evidence showing a correlation between unlucky beliefs and deficits in executive functions (EFs), when comparing event-related potentials (electroencephalogram-derived technique) recorded during a Stroop task of a group associated to these beliefs; a performance enhancement effect related to the use of a religious amulet during an anagram task; finally, a high correlation between negative-oriented beliefs and EFs in a screening that was based on a battery scale containing a myriad of religious, superstitious and EF sub-factors.
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Ofori, Kwaku Patrick. "Psychological consequences of superstitions in sport." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/15907.

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Superstitious thoughts or behaviours have been demonstrated to occur frequently and persistently among students and athletes. One major limitation in the superstition in sports literature is that researchers attempt to measure only negative superstitious beliefs; however, to date, little is known about types of superstitions, how superstitions are developed and maintained, their psychological functions and malfunctions, or their behavioural consequences. Study 1 demonstrates the widespread prevalence of superstitions within the present population of undergraduate student athletes in British and Ghanaian universities, and explores several specific superstitions that appear to be particularly common. There were significant main effects of gender and nationality on both positive and negative superstitious beliefs. British student athletes tended to endorse both types of superstition to a greater extent than Ghanaian student athletes, whereas Ghanaian student athletes engaged in superstitious behaviour more than British student athletes. In Study 2, the results suggested that people may enact their positive superstitious beliefs and religion as coping mechanisms and as secondary control strategies to offer them the comfort of feeling in control under conditions of impending failure. Results from the two qualitative studies (Studies 3 and 4) demonstrated some support for elite footballers’ engaging in rituals which serve a functional outcome. These findings suggest that superstitious and religious behaviour can protect against debilitating interpretations of anxiety by increasing self-confidence or allowing athletes to perceive symptoms as controllable and facilitative. Interestingly, athletes who have acquired their superstition by means of conformity note that they experienced cognitive dissonance. Dissonance emerges when two beliefs are inconsistent. Apparent contraction between an athlete’s personal superstitious behaviour and their teams’ superstitious behaviour may give rise to self-doubt, which can erode the athlete’s confidence and create other negative psychological consequences to team process. Study 5 provided empirical evidence for the notion that activation of personal superstition improved performance more than conforming to other superstitions, and that performance was better than that of athletes in the control group. In this regard, the reported findings uniquely contribute to our understanding of superstitions and their effects on psychological as well as behavioural consequences. The present findings are in line with previous research on the psychological functional benefits of superstition. At the same time, these findings suggest fresh interrogations for future research on the subject of superstitions. Possible applications to the student athletes and professional athletes are discussed.
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Valletta, Frederick Victor Alfred. "Witchcraft, magic and superstition in England, 1640-1670." Thesis, King's College London (University of London), 1998. https://kclpure.kcl.ac.uk/portal/en/theses/witchcraft-magic-and-superstition-in-england-164070(48c85851-6de7-4051-9114-8e1ac3c39dc9).html.

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This thesis examines the relationship between élite and popular beliefs in witchcraft, magic and superstition in England. In particular, these issues are considered against the background of political, religious and social upheaval characteristic of the Civil War, Interregnum and Restoration periods. Throughout the work it is stressed that deeply held superstitions were fundamental to belief in witches, the devil, ghosts, apparitions and supernatural healing. In addition the way such superstitions were used by both political and religious authorities is examined. Despite the fact that popular - superstitions were often condemned, it was recognised that their propaganda value was too useful to ignore. A host of pamphlets and treatises was published during this period unashamedly incorporating such beliefs. The employment of demonic imagery and language in such polemics may not have been officially sanctioned, but it had the advantage of at least being easily understood and recognised by most people. The work is divided into an introduction, seven chapters, a conclusion and three appendices. Chapter 1 looks at the religious and political background to witchcraft belief and justifies the period chosen. Chapter 2 analyses the demonological literature of the period and assesses the influence of the devil on people's consciousness, including how the devil was portrayed and what was known of his powers. Chapter 3 examines the way in which reports of the supernatural, such as ghosts, apparitions and monstrous births, were interpreted as prodigies and utilised for religious or political purposes. Chapter 4 assesses the role, influence and methods of unofficial healers, particularly cunning folk and white witches, and examines how they came into conflict with their patients, official practitioners of medicine and the prevailing religious authorities. Chapter 5 is concerned with the legal problems inherent in witchcraft trials, especially the influence the populace may have had on the judicial process. Chapter 6 consists of a local study of a number of episodes of witchcraft, concentrating on Norfolk, Suffolk, Cambridgeshire and Somerset. Chapter 7 assesses why people made allegations of witchcraft, and, more importantly, why people may have confessed to witchcraft. The three appendices provide respectively: quantitative data on individual witches gleaned from all the sources examined, an explanation of sympathetic magic, the principles and beliefs concerning humoural medicine.
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Pirocchi, Francesco Maria. "Anton van Dale’s De Oraculis (1683-1700) : a critical introduction." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5029.

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La thèse soumise à votre attention est une analyse critique du De Oraculis (première édition 1683, deuxième édition avec des différences substantielles 1700) l’ouvrage le plus connu de l’anabaptiste néerlandais Anton van Dale (1638-1708). Ce livre a eu une considérable résonance dans le milieu culturel de son temps, mais il a été très souvent délaissé dans les études – pourtant dans les années récentes un nouvel intérêt pour la pensée de van Dale a émergé. C’est un ouvrage savant et érudit. L’auteur y soutient que les oracles ne sont que des fourberies et des ruses des prêtres pour duper le peuple. Mais l’enquête de van Dale sur les oracles montre des similarités dangereuses entre paganisme et christianisme : on pourrait en fait croire que la même critique des oracles et du paganisme peut être adressée aux prophéties et à la religion chrétienne. Je soutiens qu’au contraire le De Oraculis est en ligne avec la tradition de pensée reformée – en particulier, mais pas seulement, avec l’anabaptisme, et aussi avec les discussions savantes qui, dans la tradition des études humanistes, ont animé la République des Lettres. L’analyse du contexte culturel du De Oraculis et de l’ouvrage lui-même est au cœur de cette thèse. Le résultat final est une contribution originale à la connaissance d’un livre presque oublié et d’une époque qui a été centrale pour le développement de l’identité culturelle européenne
The dissertation submitted to your attention is a critical analysis of De Oraculis (first edition 1683, second edition with major changes 1700), the most famous work by the Dutch Anabaptist Anton van Dale (1638-1708). This book had a remarkable impact on the culture of its time, but has often been overlooked in the studies – although a growing interest for the thought of van Dale has arisen in recent years. It is a scholarly, erudite work; its main contention is that the oracles are shams fabricated by crafty priests to exploit the people. But van Dale’s enquiry into the oracles reveals dangerous similarities between paganism and Christianity: it might even lead to believe that the same criticism of oracles and paganism can be addressed to Christian prophecies and religion as well. I argue instead that De Oraculis is in line with the tradition of thought of the Reformation – especially, but not only, with Anabaptism – and with the learned discussions that animated the Republic of Letters, following the humanist tradition of scholarship. The study of the cultural context of De Oraculis and the detailed examination of the text are the core of this dissertation. Its final outcome is an original and innovative contribution to the knowledge of a (nearly) forgotten book and of a period that has been pivotal in the development of the European cultural identity
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Brehier, Ludivine. "La superstition dans les contes fantastiques français du dix-neuvième siècle." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030031/document.

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Cette étude est consacrée à la potentielle part superstitieuse immanente aux contes fantastiques français du XIXe siècle. Au sein de cette forme concise du récit, nous cernons l’impact dégagé par la collision du fantastique et de la superstition, ces deux ennemis de la raison, témoins d’une époque où l’imaginaire est à la recherche d’un nouveau souffle littéraire. Nous revenons sur les origines de la rencontre de ces deux notions en faisant le point sur leurs étymologies et histoires respectives, puis mettons en exergue leurs assonances narratives. Le second temps de notre analyse s’articule autour des auteurs précurseurs, initiateurs et romantiques allant de J. Cazotte à P. Mérimée. Notre troisième partie est consacrée aux œuvres phares de la seconde moitié du siècle, qui, sous l’impulsion du très remarqué E. A. Poe et de quelques auteurs réalistes jugés mineurs, profitent d’un nouvel imaginaire s’achevant avec le décadentisme de J. Lorrain. Ces recherches permettent de constater la présence, la nécessité et l’évolution de la croyance dans un genre tributaire d’une verve particulièrement réceptive au désenchantement causé par une réalité exécrée. Nous observons que fantastique et superstition se situent conjointement à la croisée du monde ordinaire et d’un au-delà alternatif paradoxalement anxiogène et salvateur, reflet de la sensibilité des fantastiqueurs qu’ils retranscrivent au travers d’une pensée de plus en plus macabre au fil du siècle, folklore traditionnel puis pathologies psychiatriques à l’appui
This study is dedicated to the potential superstitious part inherent to French fantastic tales of the XIXth century. Within this concise form of storytelling, we outline the impact arising from the collision of fantastic and superstition, two enemies of reason, witness of a time when imagination was in search of a new breath in literature. We return to the origins of the reunion of these two notions by considering their respective etymologies and evolutions, before focusing on their narrative similarities. The second part of our analysis revolves around the precursors, initiators and romantic authors, from J. Cazotte to P. Mérimée. Our third part is dedicated to major works of the second half of the century, which, at the instigation of the particularly famous E.A. Poe and other few realistic authors considered as less influent, benefit from a new form of imagination ending with J. Lorrain’s Decadent movement. This study shows the existence, necessity and evolution of the belief, in a genre dependent on a verve particularly receptive to the disillusion caused by a despised reality. We observe that fantastic and superstition both stand at the point where the ordinary meets an alternative hereafter which is paradoxically source of anxiety and salvation, reflecting the sensibility of the fantastic authors who transcribed it into an increasingly macabre imagination throughout the century, supported by traditional folklore, then by psychiatric pathologies
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Irvin, Margaret. "Some speculations on magic, ritual and superstition in antiquity /." [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18654.pdf.

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Paradis, Geneviève. "La superstition et les habitudes de jeu au bingo." Master's thesis, Université Laval, 2003. http://hdl.handle.net/20.500.11794/62160.

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Plusieurs études font état de la popularité croissante des jeux de hasard et d’argent mais peu d’entre elles ont été effectuées sur un des jeux les plus populaires du Québec, le bingo. La présente étude, réalisée auprès de 96 joueurs de bingo, précise les relations entre la superstition et les habitudes de jeu (la tendance à participer à d’autres jeux de hasard et d’argent, la fréquence de participation et la somme d’argent misée). Les hypothèses stipulent que le montant d’argent misé, la fréquence de participation et la tendance à jouer à d’autres jeux que le bingo sont liées à la superstition. Les analyses indiquent des liens positifs significatifs entre la superstition et la fréquence de participation, les habitudes de jeu, et le lieu de contrôle. Cependant, on ne retrouve pas de corrélation significative entre la superstition et le montant d’argent misé. La discussion soulève les implications théoriques et cliniques de ces résultats.
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Mohammadi, Doostdar Alireza. "Fantasies of Reason: Science, Superstition, and the Supernatural in Iran." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10215.

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This dissertation examines uncertainties about the supernatural among members of the urban middle class in Tehran, Iran. In particular, I attend to the ways in which the category of the supernatural (mavara) has become, for some people, an object of potential scientific (`elmi) inquiry that must be distinguished from approaches usually ascribed to the rural, the uneducated, and the poor, often deemed as either superstitions (khorafat) or parochically religious (dini). By examining a range of encounters with the supernatural - such as attempts to explain communications with the souls of the dead, make sense of spirit possession, and differentiate real magic from charlatanism - I highlight the varied modalities through which perspectives and forms of reasoning imagined to be rational and scientific are brought to bear on matters that are understood to lie, at least partially, within the purview of religious knowledge. I situate such supernatural encounters against a backdrop of state disciplinary and coercive measures, thereby illuminating important shifts in Iran's politico-religious landscape in the past two decades, such as the waning of the religious authority of the Shi`i ulama among certain sections of society. This declining authority does not necessarily imply a weakened interest in Islam (although this is sometimes the case). Rather, it has opened up a space for reception and deliberation of a multiplicity of sources of religious knowledge, both Islamic and non-Islamic. These include forms of Western-imported spirituality and occultism that have been entering Iran for over a century, with their most recent wave consisting of translated texts of New Age spirituality, self-help success literature, and popular psychology that have gained popularity since the end of the war with Iraq. The metaphysical models on offer through these spiritual systems are usually promoted and understood as scientific rather than religious. That is, rather than being seen as contradicting Islamic notions, these formulations are often viewed as parallel to them. By attending to such notions and their everyday manifestations, my project brings into focus various hybrid forms of religious-scientific knowledge, experience, and discourse that have largely been ignored in the study of modern Muslim societies.
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Zhang, Yunzhou. "The Effects of Superstition as Destination Attractiveness on Behavioral Intention." Thesis, Virginia Tech, 2012. http://hdl.handle.net/10919/32609.

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Superstitious beliefs date back thousands of years and continue to the present, and research suggests that superstitious beliefs have a robust influence on product satisfaction and decision making under risk. The study therefore examines how superstition attitude will impact potential touristsâ intention to visit a destination so that relevant organizations (e.g. destination management/marketing organizations) could better understand potential touristsâ behaviors, identify a niche market encompassing those prone to superstition, and tailor the tourism products to the needs and beliefs of potential tourists. The study used a survey instrument which consists of four components: the scale of Superstition as Destination Attractiveness (SADA), the revised Paranormal Belief Scale, the measurement of Intention to Visit, and respondentsâ demographics and travel experiences. A mixed-method data collection procedure was adopted to populate the sample. A total of 323 questionnaires were collected from Virginia Tech students, at both undergraduate and graduate level. A multiple regression analysis method was employed for hypothesis testing. The result of the data analysis supported both hypotheses, and the study finds that the more positive potential touristsâ attitude is about superstition, the more likely they are to visit a destination with superstition as its attractiveness, and the more trait of superstition a potential tourist bears, the stronger the relationship between potential touristsâ attitude about superstition and their intention to visit a destination with superstition as its attractiveness. Implications and future studies were suggested based on the findings of the study.
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Lewis, John Rees. "Amulets : the psychology of magical thought in a contemporary context." Thesis, University of Sussex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323047.

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Books on the topic "Superstition"

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Planer, Felix E. Superstition. Buffalo, N.Y: Prometheus Books, 1988.

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Robards, Karen. Superstition. New York: Penguin USA, Inc., 2009.

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Robards, Karen. Superstition. New York: G.P. Putnam's Sons, 2005.

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Ambrose, David, and David Ambrose. Superstition. New York, NY: Warner Books, 1998.

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O'Farrell, Padraic. Superstitions of the Irish country people. Douglas Village, Cork: Mercier Press, 2004.

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Deśamukha, Harīśa. Śakuna apaśakuna. Mumbaī: Manovikāsa Prakāśana, 1993.

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Nuiʺ. ʼA yū toʻ Maṅʻgalā Ūʺ Nuiʺ e* Mranʻ māʹ yutti paññā ʼa yū toʻ maṅgalā lyhokʻ thuṃʺ. Ranʻ kunʻ: Rvhe Paṅʻʹ kū Cā pe, 1998.

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Harsinuksmo, Bambang. Mengenal dan menangkal mahluk halus. [Jakarta]: Grafitkatama Jaya, 1991.

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Henson, Mary. Folkbeliefs? superstition? Quezon City: Giraffe Books, 1999.

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Askevis-Leherpeux, Françoise. La superstition. Paris: Presses universitaires de France, 1988.

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Book chapters on the topic "Superstition"

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Bell, Martin. "Hume on Superstition." In Religion and Hume’s Legacy, 153–70. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-27735-3_11.

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Vyse, Stuart. "Superstition and Learning." In Investigating Pop Psychology, 38–46. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003107798-5.

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Vyse, Stuart. "5. The psychology of superstition." In Superstition: A Very Short Introduction, 87–110. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198819257.003.0005.

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Holding superstitious beliefs in a time when the fruits of science are all around us seems somewhat paradoxical, so why do people believe? ‘The psychology of superstition’ considers the prevalence and demographics of superstitious belief. Research shows that belief in luck is correlated with belief in superstition and that they correlate with a number of personality dimensions and traits that are, in most cases, not particularly desirable, such as stress, anxiety, seeking control, pessimism, and depression. How do people learn superstitions and what sustains their superstitious behaviour? The great majority of common superstitions are relatively inexpensive and harmless and they may help reduce anxiety and provide a welcome illusion of control.
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Rampton, Martha. "Superstition and Divination Questioned." In Trafficking with Demons, 295–312. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501702686.003.0012.

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This chapter describes how superstitio denoted a misuse of signs and substituted atavistic rites that were vacuous and ineffective, and they nourished un-Christian beliefs about the workings of creation. Superstitions intimated a faith in forces other than God, and whether the superstitious knew it or not, those forces were demonic. Demons were wily; they insinuated themselves into the fabric of everyday life, and this prospect necessitated constant vigilance against inadvertent traffic with them. If people wished to guarantee a measure of security from ill fortune and evil forces, they should protect themselves with Christian rites, which were to replace observances that were not explicitly Christian. However, a confounding factor in ferreting out superstition was that even the clergy sometimes had trouble, not just in weaning their congregations from the comfort of customary traditions, but in recognizing which behaviors were innocent and which amounted to traffic with demons.
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Vyse, Stuart. "4. Superstition in the modern world." In Superstition: A Very Short Introduction, 56–86. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198819257.003.0004.

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After the years of rapid scientific progress that followed the Enlightenment, the label ‘superstitious’, with rare exceptions, was now applied to unscientific beliefs that defied reason. Despite the growing dominance of scientific reasoning, superstition, pseudoscience, and magical thinking did not go away. ‘Superstitions in the modern world’ first considers 19th-century spiritualism, a social movement that kept supernatural beliefs alive before science became a more mature enterprise. It then turns to the kinds of popular superstitions that survive today from lucky and unlucky numbers and colours to certain objects and behaviours and discusses their origins. It also looks at some more elaborate systems of superstition.
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James, Susan. "Spinoza on Superstition." In Spinoza on Learning to Live Together, 43–57. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198713074.003.0004.

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One of the strengths of Spinoza’s philosophy is his recognition that what we can achieve politically depends in part on our affective capacities, an insight illustrated in his account of the distinction between ‘true religion’ and superstition. I argue that superstition, as Spinoza sees it, is an affective state. To be superstitious is to be subject to a pervasive and damaging kind of fear. False prophets, for example, harness the resources of imagination to encourage political division and superstitious anxiety. By contrast, defenders of true religion appeal to existing imaginative resources to foster devotion to God and promote cooperation. However, the boundary between these two strategies is far from distinct. Superstition may play a role in a harmonious way of life.
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"Introduction: Lessons from a tree." In Superstition, vii—x. Princeton University Press, 2008. http://dx.doi.org/10.1515/9781400828777-001.

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"CHAPTER ONE. A Bigger Prize: In which we discover scientists of faith." In Superstition, 1–22. Princeton University Press, 2008. http://dx.doi.org/10.1515/9781400828777-002.

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"CHAPTER TWO. The Secret of Life: In which Darwin’s theory of evolution by natural selection survives." In Superstition, 23–55. Princeton University Press, 2008. http://dx.doi.org/10.1515/9781400828777-003.

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"CHAPTER THREE. Miracle at Columbia: In which both sides pray for victory." In Superstition, 56–78. Princeton University Press, 2008. http://dx.doi.org/10.1515/9781400828777-004.

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Conference papers on the topic "Superstition"

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Hasnul Ulya, Ridha, Harris Effendi Thahar, Yasnur Asri, and Agustina Agustina. "Cultural manifestation in superstition of Minangkabau society." In International Conferences on Educational, Social Sciences and Technology. Padang: Fakultas Ilmu Pendidikan, 2018. http://dx.doi.org/10.29210/2018160.

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"Theory of Elastic Analysis-Illusion and Superstition." In SP-225: Serviceability of Concrete: A Symposium Honoring Dr. Edward G. Nawy. American Concrete Institute, 2005. http://dx.doi.org/10.14359/14373.

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Kim, Jinhee. "The Supersti+Tech Project: A Reinterpretation of Superstition through New Media Technology." In Electronic Visualisation and the Arts (EVA 2015). BCS Learning & Development, 2015. http://dx.doi.org/10.14236/ewic/eva2015.29.

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Marginean, Alexandra. "FAITH AND SUPERSTITION IN KEN FOLLETT�S THE PILLARS OF THE EARTH." In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/62/s26.032.

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Abitov, Ildar. "Interrelationship Between Superstition, Locus Of Control And Stress Perception At Covid-19 Pandemic." In International Scientific Conference “Personality in Norm and in Pathology. European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.06.04.4.

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Sheng, Zhong. "Superstition and Perceived Stress of the Chinese and the Moderation of Self-efficacy." In 2021 6th International Conference on Modern Management and Education Technology（MMET 2021）. Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.211011.043.

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Nešković, Andrija, Saleh Mulhem, Alexander Treff, Rainer Buchty, Thomas Eisenbarth, and Mladen Berekovic. "SystemC Model of Power Side-Channel Attacks Against AI Accelerators: Superstition or not?" In 2023 IEEE/ACM International Conference on Computer Aided Design (ICCAD). IEEE, 2023. http://dx.doi.org/10.1109/iccad57390.2023.10323687.

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Akbirova, Rezeda R., Ildar R. Abitov, Inna M. Gorodetskaya, and Svetlana V.Velieva. "The Study of Stress Coping and Basic Beliefs of Students Depending on their Superstition Level." In IFTE 2020 - VI International Forum on Teacher Education. Pensoft Publishers, 2020. http://dx.doi.org/10.3897/ap.2.e0035.

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Vérilhac, Yoan. "Science et sensationnalisme dans Détective (1928-1940)." In Séminaire PéLiAS (Périodiques, Littérature, Arts, Sciences). MSH Paris-Saclay Éditions, 2023. http://dx.doi.org/10.52983/ieub4478.

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Entre 1928 et 1940, en raison du développement des techniques de la police scientifique, de la médecine légale et de la psychologie, l’hebdomadaire de faits divers – Détective – intègre naturellement la science à son univers de crimes. Mais le magazine est aussi bien celui de la « science contre le crime » que celui de l’horoscope, de la magie, de la sorcellerie, du spiritisme, de la fascination générale pour le paranormal et le surnaturel, des publicités innombrables pour des produits-miracles et des inventions merveilleuses. Comment qualifier la place de la science dans un tel dispositif sensationnaliste ? À travers l’exemple de Détective, on touche la cohérence profonde de la culture sensationnaliste, liant science, superstition et recherche du bonheur, autour des paradigmes du « savoir » et du « mystère ».
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Kramer, Steven L., Samuel S. Sideras, Michael W. Greenfield, and Behnam Hushmand. "Liquefaction, Ground Motions, and Pore Pressures at the Wildlife Liquefaction Array in the 1987 Superstition Hills Earthquake." In Geotechnical Earthquake Engineering and Soil Dynamics V. Reston, VA: American Society of Civil Engineers, 2018. http://dx.doi.org/10.1061/9780784481455.037.

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Reports on the topic "Superstition"

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Ting, Su-Hie, Gabriel Tonga Noweg, and Yvonne Michelle Campbell. Indigenous farming knowledge is science, not superstition. Edited by Shahirah Hamid and Chris Bartlett. Monash University, December 2022. http://dx.doi.org/10.54377/4ccf-25b4.

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Mocan, Naci, and Luiza Pogorelova. Compulsory Schooling Laws and Formation of Beliefs: Education, Religion and Superstition. Cambridge, MA: National Bureau of Economic Research, October 2014. http://dx.doi.org/10.3386/w20557.

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Halla, Martin, Chia-Lun Liu, and Jin-Tan Liu. The Effect of Superstition on Health: Evidence from the Taiwanese Ghost Month. Cambridge, MA: National Bureau of Economic Research, January 2019. http://dx.doi.org/10.3386/w25474.

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Mocan, Naci, and Han Yu. Can Superstition Create a Self-Fulfilling Prophecy? School Outcomes of Dragon Children of China. Cambridge, MA: National Bureau of Economic Research, August 2017. http://dx.doi.org/10.3386/w23709.

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Kapriev, Georgi. COVID-19: Crisis, Social Panic, Religious and Academic Life in Bulgaria. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-5-kapriev.

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This paper reflects on the effects of the COVID-19 pandemic on religious life in Bulgaria, especially in the Orthodox Church, and on the sphere of academic teaching. The picture that emerges against the background of the moderate COVID-19 measures and the non-closure of churches is rather disturbing, given the aggressive attacks by non-believers against ecclesial practice. It testifies to widespread superstition and deep theological ignorance even among those who designate themselves as ‘Orthodox Christians’. The compromise of university education during the COVID-19 panic and the radical changes to the social way of thinking go—as a basis of the perplexity of the social mind—hand in hand with the destruction of the democratic world order by Russia’s war against Ukraine.
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Guo, Hongye, and Jessica Wachter. "Superstitious" Investors. Cambridge, MA: National Bureau of Economic Research, February 2019. http://dx.doi.org/10.3386/w25603.

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Anderson, Michael, Fangwen Lu, Yiran Zhang, Jun Yang, and Ping Qin. Superstitions, Street Traffic, and Subjective Well-Being. Cambridge, MA: National Bureau of Economic Research, September 2015. http://dx.doi.org/10.3386/w21551.

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Hillestad, Torgeir Martin. The Metapsychology of Evil: Main Theoretical Perspectives Causes, Consequences and Critique. University of Stavanger, 2014. http://dx.doi.org/10.31265/usps.224.

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The purpose of this text or dissertation is to throw some basic light on a fundamental problem concerning manhood, namely the question of evil, its main sources, dynamics and importance for human attitudes and behaviour. The perspective behind the analysis itself is that of psychology. Somebody, or many, may feel at bit nervous by the word “evil” itself. It may very well be seen as too connected to religion, myth and even superstition. Yet those who are motivated to lose oneself in the subject retain a deep interest in human destructiveness, malevolence and hate, significant themes pointing at threatening prospects for mankind. The text is organized or divided into four main ordinary chapters, the three first of them organized or divided into continuous and numbered sections. A crucial point or question is of cause how to define evil itself. It can of cause be done both intentional, instrumental and by consequence. Other theorists however have stated that the concept of evil exclusively rests on a myth originated in the Judean-Christian conception of Satan and ultimate evil. This last argument presupposes evil itself as non-existent in the real rational world. It seems however a fact that most people attach certain basic meaning to the concept, mainly that it represents ultimately bad and terrible actions and behaviour directed toward common people for the purpose of bringing upon them ultimate pain and suffer. However, there is no room for essentialism here, meaning that we simply can look “inside” some original matter to get to know what it “really” is. Rather, a phenomenon gets its identity from the constituted meaning operating within a certain human communities and contexts loaded with intentionality and inter-subjective meaning. As mentioned above, the concept of evil can be interpreted both instrumental and intentional, the first being the broadest of them. Here evil stands for behaviour and human deeds having terrifying or fatal consequences for subjects and people or in general, regardless of the intentions behind. The intentional interpretation however, links the concept to certain predispositions, characteristics and even strong motives in subjects, groups and sometimes political systems and nations. I will keep in mind and clear the way for both these perspectives for the discussion in prospect. This essay represents a psychological perspective on evil, but makes it clear that a more or less complete account of such a psychological view also should include a thorough understanding or integration of some basic social and even biological assumptions. However, I consider a social psychological position of significant importance, especially because in my opinion it represents some sort of coordination of knowledge and theoretical perspectives inherent in the subject or problem itself, the main task here being to integrate perspectives of a psychological as well as social and biological kind. Since humans are essential social creatures, the way itself to present knowledge concerning the human condition, must be social of some sort and kind, however not referring to some kind of reductionism where social models of explanation possess or holds monopoly. Social and social psychological perspectives itself represents parts of the whole matter regarding understanding and explanation of human evil. The fact that humans present, or has to represent themselves as humans among other humans, means that basically a social language is required both to explain and describe human manners and ways of being. This then truly represents its own way or, more correctly, level or standard of explanation, which makes social psychology some sort of significant, though not sufficient. More substantial, the vision itself of integrating different ontological and theoretical levels and objects of science for the purpose of manifesting or make real a full-fledged psychological perspective on evil, should be considered or characterized a meta-psychological perspective. The text is partially constructed as a review of existing theories and theorists concerning the matter of evil and logically associated themes such as violence, mass murder, genocide, antisocial behaviour in general, aggression, hate and cruelty. However, the demands of making a theoretical distinction between these themes, although connected, is stressed. Above all, an integral perspective combining different scientific disciplines is aimed at.
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