Relevant bibliographies by topics / Superstitions

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters
  5. Conference papers
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Academic literature on the topic 'Superstitions'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Superstitions"

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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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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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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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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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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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Shahid, Anum. "Superstitions, Belief System and Marriage Preferences of Women in Islamabad." Journal of Peace, Development & Communication 07, no. 02 (April 27, 2023): 26–42. http://dx.doi.org/10.36968/jpdc-v07-i02-03.

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It is believed that today’s civilizations are less superstitious than the primitive ones. However, there are still some parts of the world where it is believed that superstitions play important role in decision making. Particularly, it is believed that women are more superstitious than men. This study is based on the empirical data. Convenient sampling technique was used to know the 101 respondents’ responses on the superstitions and marital choices. A questionnaire was developed in order to know the people understanding. The data was analyzed by applying statistical tools and Chi-square. This study revealed that there were respondents who believed on superstitions, particularly women. Majority of the respondents agreed that lack of awareness; illiteracy and old customs are the main reasons of superstitions among women. Majority of the respondents do not have such beliefs. Slowly and gradually, situation is becoming modernized and superstitious beliefs are replaced by rationality and wisdom. However, it is quite difficult to escape the culture of superstitions because there is always the thought that there might be something in it. Key Words: Superstitions, Illiteracy, Marriages, Women, Superstitious Beliefs
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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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Pratt, Stephen, and Pia Kwan. "Unlucky for some? Are some hotel rooms and floors really unluckier than others?" International Journal of Culture, Tourism and Hospitality Research 13, no. 1 (May 20, 2019): 70–83. http://dx.doi.org/10.1108/ijcthr-06-2018-0082.

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Purpose Different cultures believe that some numbers are “lucky” and other numbers are “unlucky”. The purpose of this paper is to determine to what extent hotels follow numerological superstitions in their floor and room numbering, if more accidents or complaints occur on unlucky hotel floors compared to other floors and if more accidents or complaints occur in unlucky hotel rooms compared to other rooms. Design/methodology/approach For the first research objective, an audit of hotels in a particular destination, Hong Kong, is taken capturing the number of floors and rooms on each floor and determining if “unlucky” numbers are used. For the second and third objectives, the accident and complaint database of one upscale hotel in Hong Kong across a five-year period is investigated. Findings The authors find that hotels do follow superstitious numbering, with “unlucky” numbers not being included in floor or room numbering. Chinese superstition is more likely to be followed than Western superstition. The non-inclusion of “unlucky” numbers is more likely for hotel floors than for hotel rooms. In the case study hotel, they found no significant differences in the number of accidents and complaints between unlucky and other rooms and floors across the five years of analysis. Originality/value Superstitions surrounding numbers can affect decisions made by individuals and businesses and can have significant economic consequences. There is little academic research into how the hotel sector is impacted by numerology superstitions.
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Dissertations / Theses on the topic "Superstitions"

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Yeckering, Kara. "Young Childrens' Understanding of Superstitions." TopSCHOLAR®, 2003. http://digitalcommons.wku.edu/theses/574.

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The aim of this study was to examine young children's understanding of superstitions—specifically bad luck superstitions. Children between the ages of 4 and 9 received a set of interview questions concerning their experiences with superstitions, their beliefs about the efficacy of superstitions, and their knowledge of the mental and physical components of superstitions. Participants also completed a belief task designed to assess the relative importance of belief and action in superstitions. The findings indicate developmental patterns in children's awareness of superstitions and beliefs in efficacy of superstitions. With age, children demonstrated a significantly greater awareness of superstitions. In contrast, children demonstrated a significant decrease in beliefs in the efficacy of superstitions by the age of seven. Regarding children's perceptions of the necessary components of superstitions, there were important similarities in the developmental pattern of children's responses. Across all age groups, the action component of a superstition (as opposed to a belief component) was found to be the primary factor in effectiveness of superstitions to "bring bad luck." These findings are discussed in relation to children's beliefs about good luck superstitions, magic, wishing, prayer, and the potential modes of cultural transmission of supernatural beliefs.
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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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Belaúnde, Barriga José. "Hume and the contention of superstitions." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113142.

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This paper proposes an interpretation of the renowned last section of Hume's Natural History of Religion, after examining this work and its relations with some of his other works. The aim of this study is to give the clues to understanding Hume's critique of a rationally founded natural religion. The paper mainly contends that Hume destroys the basis for a rational religion independent or autonomous regarding superstition. He does so by means of a historical analysis of religious belief's process embedded in human nature's principies. All forms of religion are, therefore, some form or other of superstitious belief.
En este artículo se presenta una interpretación del conocido párrafo final de la Historia natural de la religión, mediante un examen de esta obra y de sus relaciones con otras obras de Hume. El objetivo de este estudio es proporcionar las claves para entender la crítica de Hume a una religión natural racional mente fundada. La tesis principal sostieneque Hume. mediante un análisis histórico del proceso de la creencia religiosa a partir de los principios de la naturaleza humana, destruye el sustento para una religión racional independiente o autónoma respecto a la superstición. Toda modalidad de religión es. por consiguiente, unau otra forma de creencia supersticiosa.
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Gelabertó, Vilagran Martín. "Prediction et catechese contre la superstition en catalogne (xvii-xviii siecles)." Montpellier 3, 1998. http://www.theses.fr/1998MON30057.

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Au cours de l'epoque moderne prend naissance une vaste campagne religieuse de conquete spirituelle, emanant principalnent des missionnaires apostoliques populaires. Cette campagne, qui plonge ses racines dans le bas moyen age, a pour but essentiel de catechiser les communautes rurales. Son objectif final est la transformation profonde et definitive des comportements hu♭ mains afin de les conformer a l'esprit et aux preceptes chretiens issus de la contre-reforme nee du concile de trente. A cet egard, l'investigation se propose d'analyser les diffe♭ rentes methodes et procedes employes par l'eglise institutionne♭ lle, par le biais de la predication et de la catechese, pour reformer, chez les gens du peuple, les conduites jugees supersti♭ tieuses ou magiques auxquelles s'adonnaient les populations rurales dans toute l'europe et de les extirper de la culture populaire, dans les differentes manifestations, et d'examiner, aussi, les transformations que cette problematique aurait pu subir, au cours de la periode historique qui nous occupe, par suite d'avatars culturels et ideologiques. En ce qui concerne la catalogne, plus que d'une eradication il conviendrait de parler, dans bien des cas, de la substitution de nombreuses activites magiques de la culture populaire, par de nouvelles fondees sur les ceremonies catholiques. Cependant, cette politique eclesiastique echoue, dans une large mesure, a cause des resistences d'une grande partie de la population aux efforts doctrinaux du clerge; en effet, celle-ci conserve un systeme de pratiques autonomes protrectrices de caracter superstitieux, en marge de toutes les prescriptions de l'eglise institutionnelle, et que la predication pastorale ne peut pas eradiquer.
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Wagner, Marc-André. "Le cheval dans les croyances et les superstitions germaniques." Paris 4, 2003. http://www.theses.fr/2003PA040002.

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Quelle était la place du cheval dans le paganisme des Germains, et comment les croyances relatives a cet animal ont-elles évolue dans l'occident chrétien et dans les traditions allemandes ? Le cheval se distingue des autres animaux dans les rites et les mentalités germaniques : double de l'homme, mais aussi forme des puissances, il constitue un lien entre leurs deux mondes, ce qui le définit comme animal sacré. La diversité de ses rôles - il est notamment un génie de la fécondité, un démon de la mort , l'instrument de transes chamaniques et le masque de rituels initiatiques - renvoie à sa fonction fondamentale qui est d'incarner le cycle vital cosmique, que son sacrifice régulier vise a entretenir. La christianisation a combattu ce rite (par l'interdiction de l'hippophagie) comme celui de l'offrande funéraire du cheval, parallèlement à l'élimination progressive de l'animal réel hors de la sphère religieuse (défilés, rogations à cheval). Le cheval symbolique des clercs est ambivalent : tandis qu'il est plutôt associé au péché dans leur prédication (exempla), sa valorisation est le plus souvent positive dans leurs bestiaires mystiques. Si les pratiques post-médiévales conservent la croyance aux vertus apotropaïques et bénéfiques du cheval (importance de l'organothérapie notamment), les mémorats (Sagen) en retiennent en revanche une image sombre et négative. Sur la très longue période, c'est l'association du cheval avec la troisième fonction indo-européenne qui domine dans l'espace germanique
What was the place of the horse in germanic paganism, and how did horse-related beliefs evolve within the christian west and the german traditions ? The horse stands out among all animals in germanic rite and mentality : seen as a double of the human being, as well as a representation of the gods, the horse links their two spheres, which poses it as sacred animal. The diversity of its roles - fertility genius, daemon of death, instrument of chamanistic trances and mask of initiatic rituals, among others - refers to its fundamental function which is to incarnate the cycle of cosmic life, maintained by its regular sacrifice. Christianity struggled against this rite (especially through the prohibition of hippophagy) and against the rite of horse-burial. Simultaneously, all physical trace of the horse itself was progressively eliminated from the religious sphere (mounted processions and rogation ceremonies). As for the symbolic horse of the clerks, it is ambivalent : whereas it is rather linked with sin in their preaching (exempla), its connotations are mostly favourable in their mystic bestiaries. Whereas the post-medieval practices keep the belief in the apotropaic and beneficial powers of the horse (importance of organotherapy for instance), the legends (sagen) generally carry a dark and negative image. Over a very long period, the association of the horse with the third indo-european function is the outstanding feature in the germanic world
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Lee, Annie. "The History of Contraception: From Ancient Superstitions to Modern Science." The University of Arizona, 2018. http://hdl.handle.net/10150/626587.

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Lantuejoul, Lasson Émilie. "La critique des superstitions d’après le "Décalogue" d’Ulrich de Pottenstein." Paris 4, 2007. http://www.theses.fr/2007PA040086.

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Membre de l’école de Vienne, Ulrich de Pottenstein (1360-1417 ?), homme d’Eglise et théologien, est l’auteur de l’une des oeuvres catéchétiques de langue allemande les plus importantes du début du XVe siècle. Cette oeuvre comporte une exégèse du premier commandement du Décalogue, qui s’apparente à une liste originale de croyances hétérodoxes, objet de la présente étude. La première partie de cette recherche s’applique à situer l’auteur et son oeuvre dans leur contexte théologique, intellectuel et historique. Dans une seconde partie, l’utilisation des principales sources de l’auteur - la Bible, le Décret de Gratien, la Somme théologique de saint Thomas - est étudiée et affirme le caractère compilateur de l’oeuvre. La troisième partie propose une analyse des pratiques superstitieuses relevées dans la liste d’Ulrich de Pottenstein notamment en la comparant à des listes de superstitions d’auteurs contemporains et en en proposant une classification qui repose sur la distinction de trois catégories : l’observation des signes et du temps, la divination et les pratiques magiques
Ulrich von Pottenstein (1360-1417 ?) was both a clergyman and a theologian. He was a member of the Vienna Circle and the author of one of the most important catechism works written in German in the early 15th century. Ulrich von Pottenstein’s work includes an exegesis of the first commandment of the Decalogue, which is the subject of this study. The Decalogue is similar to an original list of heterodox beliefs. The first part of this thesis aims to place the author and his work in their theological, intellectual and historical context. The second part is dedicated to the study of how the author uses his main sources (the Bible, Gratian’s Decree, and Thomas Aquina’s Summa Theologica) and highlights the compiling nature of the opus. In the third part, the superstitious practices listed by Ulrich von Pottenstein are analysed, in particular through comparison with other contemporary lists of superstitions, and also by classifying them into three categories : the observation of signs, time and weather, divination and magical practices
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Bryce, Christy. "Lucky Pennies and Four Leaf Clovers: Young Children's Understanding of Superstitions." TopSCHOLAR®, 2002. http://digitalcommons.wku.edu/theses/619.

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The development of organized, explanatory systems of knowledge is an integral part of human nature; it allows us to categorize objects and events and to make predictions based on our experiences. In our society, the quest for answers to the questions "How?" and "Why?" begins early in life. By the preschool years, children are actively seeking and providing explanations for an abundance of physical and social events, and they are developing knowledge of causal forces at work in the environment (Bullock, Gelman, & Baillargeon, 1982; Rosengren & Hickling, 1999). Paradoxically, at about the same age at which children demonstrate they have a fundamental understanding of natural causal forces operating in the world, they are introduced by our culture to concepts and beliefs that seem to contradict their early theories. For example, children learn of popular superstitions (e.g., a four-leaf clover bringing good luck) that employ causal mechanisms outside the realm of natural laws governing the physical world. This concept raises the question of whether or not children with a fairly sophisticated understanding of normal causal forces believe in superstitions and, if so, how they reconcile these supernatural beliefs with their knowledge of natural causal relations. The aim of this study was to examine young children's understanding of superstitions. Children between the ages of 5 and 9 received a set of interview questions concerning their experiences with superstitions (e.g., "Do you know what a superstition is?"); their beliefs about the efficacy of superstitions (e.g., "Do superstitions always come true or just some of the time?"); and their knowledge of the mental and physical components of superstitions (e.g., "Do you have to believe it will come true for it to really happen?"). Participants also completed a belief task designed to assess the relative importance of belief and action in superstitions. The findings indicate developmental patterns in childrenn's awareness of superstitions and beliefs in efficacy of superstitions. With age, children demonstrated a significantly greater awareness of superstitions. In contrast, children demonstrated a significant decrease in beliefs in the efficacy of superstitions by the age of seven. Regarding children's perceptions of the necessary components of superstitions, there were important similarities in the developmental pattern of children's responses. Across all age groups, the action component of a superstition (as opposed to the belief component) was found to be the primary factor in the effectiveness of superstitions to "bring good luck." These findings are discussed in relation to children's beliefs about magic, wishing, and prayer, and the potential modes of cultural transmission of supernatural beliefs.
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Bachari, Mohammed El. "Croyances et projections : djinns, pathologie, thérapie et le sein maternel." Paris 5, 1996. http://www.theses.fr/1996PA05H001.

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Le travail de la culture se montre comme celui de la restauration de la situation infantile ; tout semble oriente vers le milieu utérin, et on ne reconnait plus qu'une loi, celle du ventre (rahim). Le présent travail a pour objectif de mettre en lumière la relation qui existe entre les djinns, la pathologie, la thérapie et le sein maternel. Nous allons essayer de démontrer les motivations inconscientes de la croyance en certains mythes, explorer le travail créatif de l'imaginaire, suivre le rôle joue par ce dernier dans la pathologie et la thérapie, tenter de dégager les éléments culturels qui sont derrière l'efficacité de quelques démarches thérapeutiques traditionnelles et enfin exposer les points faibles et les points forts de ces éléments.
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Clauss, Martine. "Les croyances dans les propos de table de Martin Luther." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040170.

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Relevant de l’histoire des mentalités, notre étude vise à cerner les croyances présentes dans les Propos de table de Martin Luther : à partir des nombreuses occurrences se rapportant au diable, aux « esprits », aux diverses créatures diaboliques, à la magie et à la sorcellerie, notre objectif a été, sous l’habillage chrétien que revêtent les récits, de reconnaître, d’identifier et de reconstituer une filiation avec des faits de croyance bien antérieurs à la Réforme. Cette confrontation des textes a permis de redécouvrir des restes de croyances ancestrales sous la forme d’entités venues de temps immémoriaux. La diabolisation systématique pratiquée par Luther n’est possible que grâce au recours à des êtres issus de la petite mythologie tels que, par exemple, les génies domestiques. En parallèle, l’analyse des manifestations de « revenants », d’« apparitions » et des esprits frappeurs ainsi que celle des actions néfastes des sorcières illustrent une certaine conception du devenir après la mort, une notion de vie post mortem et dans l’au-delà, parfois bien éloignée du dogme chrétien, ce qui permet de nuancer le portrait traditionnellement véhiculé de Luther
Based on a choice of texts from the Table-Talk of Martin Luther, the aim of this study is to show how certain ancestral beliefs dealing with death and with life in the other world after dying are solidly anchored in the mentalities of people and of the Reformer too, in an era in which humanist thinking prevailed and in texts under the influence of the Christianity. In doing so, certain “phenomena” are portrayed such as household genies, “spirits”, “revenants” and apparitions. On another hand, we consider the “phenomena” as they relate to the behaviour of men and women taxed with witchcraft and magic, the whole instigated by the devil of course
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Books on the topic "Superstitions"

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Laurioz, Hubert. Dictionnaire des superstitions. Paris: A. Michel, 1998.

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Masci, Francesco. Superstitions. Paris: Allia, 2005.

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McKnight, Annie. Superstitions. New York: Leisure Books, 1998.

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Lorie, Peter. Superstitions. London: Simon & Schuster, 1992.

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Suzanne, Lord. Superstitions. New York: Crestwood House, 1990.

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Clarke, auteur de bandes dessinées, 1965- ..., ed. Superstitions. Marcinelle (Belgique): Dupuis, 2005.

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Haining, Peter. Superstitions. London: Treasure House, 1990.

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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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Book chapters on the topic "Superstitions"

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Furnham, Adrian. "Selection superstitions." In Head & Heart Management, 152–54. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230598317_58.

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Crossman, Joanna. "Superstitions and Rationality." In Palgrave Studies in Workplace Spirituality and Fulfillment, 103–23. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-59020-7_6.

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Fieldhouse, Paul. "Myths, taboos and superstitions." In Food and Nutrition, 165–83. Boston, MA: Springer US, 1995. http://dx.doi.org/10.1007/978-1-4899-3256-3_8.

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Crossman, Joanna. "Numerological and Related Superstitions." In Palgrave Studies in Workplace Spirituality and Fulfillment, 175–98. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-59020-7_9.

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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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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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"Superstitions." In Otherwise I Forget, 63. Liverpool University Press, 2023. http://dx.doi.org/10.2307/jj.6947054.32.

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Lane, Edward William, and Jason Thompson. "Superstitions." In An Account of the Manners and Customs of the Modern Egyptians, 189–212. American University in Cairo Press, 2012. http://dx.doi.org/10.5743/cairo/9789774165603.003.0010.

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"Superstitions." In Redemption and Regret, 470–84. University of Toronto Press, 2021. http://dx.doi.org/10.3138/9781487529963-055.

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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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Conference papers on the topic "Superstitions"

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Uchino, Hanna. "CAUL RELATED SUPERSTITIONS IN JAPAN YEDO PERIOD." In International Conference on Arts and Humanities. TIIKM, 2017. http://dx.doi.org/10.17501/icoah.2016.3106.

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Uchino, Hanna. "CAUL RELATED SUPERSTITIONS IN JAPAN YEDO PERIOD." In International Conference on Arts and Humanities. TIIKM, 2017. http://dx.doi.org/10.17501/icoah.2016.3116.

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Barcziova, Zofia. "SUPERSTITIONS RELATED TO DEATH IN ROMA CULTURE." In 6th SWS International Scientific Conference on Social Sciences ISCSS 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscss.2019.5/s26.010.

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Khurana, Malika, Zhenfang Chen, Daragh Byrne, and Yang Bai. "SneezeLove: Embodying Cultural Superstitions in Connected Devices." In DIS '21: Designing Interactive Systems Conference 2021. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3461778.3462118.

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Abitov, Ildar R., Rezeda R. Akbirova, and Pavel N. Afanasyev. "Students’ belief in superstitions during the coronavirus pandemic." In The Herzen University Conference on Psychology in Education. Herzen State Pedagogical University of Russia, 2020. http://dx.doi.org/10.33910/herzenpsyconf-2020-3-70.

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Fliginskikh, Ekaterina, and Galina Semenova. "SYNTACTICAL ANALYSIS OF THE ENGLISH AND RUSSIAN SUPERSTITIONS." In INTCESS 2022- 9th International Conference on Education & Education of Social Sciences. International Organization Center of Academic Research, 2022. http://dx.doi.org/10.51508/intcess.202226.

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Raesita, K., and P. A. Mahadwartha. "Superstitions and Price Clustering in the Taiwan Stock Exchange." In Proceedings of the 17 th International Symposium on Management (INSYMA 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/aebmr.k.200127.097.

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Vukovic, Dijana, Lara Milic, and Tanja Grmusa. "THE MEANING OF SUSTAINABILITY OF CULTURAL IMMATERIAL CONSUMPTION." In 10th SWS International Scientific Conferences on SOCIAL SCIENCES - ISCSS 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscss.2023/sv08.40.

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Cultural characteristics differ from nation to nation, and often by provinces, cities,villages - each group of people has its own traditions, beliefs and behaviors that are oftensimilar to other groups, but again specific to its members. Customs, rituals andsuperstitions as part of a particular culture define and shape the identity of consumerswho belong to that culture - they influence their attitudes, needs, habits and desires. Theseaspects of culture are embedded in consumer behavior, a complex set of preferences andpatterns of an individual, and make up the identity of that individual, which is expressedin his purchasing patterns. As the connection between customs, rituals and superstitionsand consumer behavior has not yet been examined in the scientific literature, nor has theimportance of their influence on consumer habits and characteristics been established, thesubject of this research is precisely to establish this relationship. In Europe, culturaldifferences play a decisive role in shaping consumption patterns. At the same time, globalcompetition tends to have a homogenizing effect on some markets such as music, sports,clothing and entertainment, and multinational companies such as Sony, Pepsi, Nintendo,Nike and Levi Strauss dominate and play an important role in shaping the market. Withthe creation of a single European market, many companies began to consider even morethe possibilities of standardized marketing across national borders in Europe. However,the increasing similarity of brands and products available in Europe does not mean thatconsumers are the same � variables such as personal motivation, cultural context, patternsof family relationships and rhythms of daily life differ significantly from country tocountry and from region to region. This paper will explore the possibilities of improvingthe protection and preservation of rituals, customs, traditions and superstitions as part ofcultural heritage that have an impact on the formation of consumer behavior. Culturalheritage through customs and rituals, traditions and superstitions is recognized as part ofthe historical, cultural, economic and tourist significance for the Republic of Croatia andis important for the preservation of national identity. As a set of permanent material andimmaterial values and human creations, culture is exposed to various problematic,counter-cultural and degrading processes, which arise from conflicts of interests and,sometimes, too fast changes, as well as uncritically accepted immaterial forms of culture,such as rituals, customs, traditions and superstitions of a people. In this sense, thedegradation of traditions and customs, rituals and superstitions can affect the decline inthe quality of life of people in the European Union. The general goal of this research, based on a sample of 206 respondents, is to determine the influence of customs, ritualsand superstitions on consumer behavior in the Republic of Croatia, more precisely, todetermine the frequency of product purchases with regard to different types of rituals.
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Petrova, Tatiana. "Russian And Chinese Superstitions: The Dialog Of Two Linguistic Cultures." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.320.

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Sinnoo, Parinyaporn. "SUPERSTITIONS REGARDING ANIMALS: MUTATION AND REINCARNATION IN A THAI CONTEXT." In 24th International Academic Conference, Barcelona. International Institute of Social and Economic Sciences, 2016. http://dx.doi.org/10.20472/iac.2016.024.083.

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Reports on the topic "Superstitions"

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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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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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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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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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