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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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Besa, Adonis S., Hassanal P. Abusama, Genebelle M. Lao, Elyza G. Abraham, Fareeda De la Cruz, Sheena L. Duldulao, and Seth Nahzier S. Perocho. "Perceptions of Millennials on Filipino Superstitious Belief." ASEAN Journal of Science and Engineering Education 1, no. 2 (April 10, 2021): 101–4. http://dx.doi.org/10.17509/ajsee.v1i2.33393.
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This study aims to cater to the millennials' perceptions of Filipino Superstitious Beliefs and how they can affect one person's behavior and performance. The study investigated the following questions: (1) What are the reasons why the chosen respondents believe in superstitions? (2) What are the effects of superstitions on the lives of millennials? (3) What are the perspectives of millennials nowadays on some Filipino superstitious beliefs? (4) How can superstitious beliefs affect one person’s performance and behavior? We used the qualitative method, specifically phenomenological in the research design. We conducted interviews and questionnaires. Data was recorded, analyzed, classified, and organized using necessary measurements and analyses. Believing in superstitions can be one of the basic traditions that are taught to Filipinos while they growing up. It is proven that not all millennials have forgotten the sense of believing in some Filipino superstitious beliefs. All responses from the participants had different senses of values. They also do have the same idea on how they can give back respect to our ancestors. Being superstitious can influence perspectives, giving impact to everything for making execution and decision. Indeed, it is on a specific test to the response to fake treatments. The study found out that millennials still believe in the power of superstitions based on their experiences, the traditions of their old ones, or even the ancestors. This study is an approach to clarify the understanding of superstitions in the current time.
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Huang, Li-Shia, and Ching-I. Teng. "Development of a Chinese Superstitious Belief Scale." Psychological Reports 104, no. 3 (June 2009): 807–19. http://dx.doi.org/10.2466/pr0.104.3.807-819.
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Traditional Western superstitious beliefs, such as black cats and the number 13 bringing bad luck, may not be applicable to different cultures. This study develops a Chinese Superstitious Belief Scale by conducting two studies with 363 and 395 participants, respectively. Exploratory factor analysis was used to construct the scale and then structural equation modeling was applied to verify its reliability and validity. The scale contains six dimensions, Homonym, Traditional customs, Power of crystal, Horoscope, feng-shui, and luck for gambling. Findings are helpful for understanding the difference between Chinese superstitions and the traditional Western superstitions and permits subsequent development of sociopsychological theories on correlates and effects of Chinese superstitions.
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Yerzhanov, Yerkebulan, Ozkul Cobanoglu, and Dinara Zhanabayeva. "THE ROLE OF KAZAKH YRYMS-BELIEFS IN THE FORMATION OF THE TRADITIONAL WORLDVIEW OF THE KAZAKHS: PHILOSOPHICAL AND ANTHROPOLOGICAL ANALYSIS." Al-Farabi 80, no. 4 (December 30, 2022): 28–40. http://dx.doi.org/10.48010/2022.4/1999-5911.03.
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The article examines the philosophical foundations of a number of superstitions that have survived and are used by the Kazakh people. In the context of modern globalisation, it is crucial to revive and expand the scope of the superstition system, which occupies a special place in the education of future generations. The meaning, correlation of the word "superstition" (yryms) is explained, and a historiographical and culturological review of the study of the problem is given. Religious and mythological subtexts of superstition are revealed, the history of its origin, essence and content are analyzed. The authors note that the system of superstitions, which has existed with the Kazakh people for centuries, has been widely reflected in the life, customs, habits and everyday life of our people. In olden times such superstitions were viable, continued from generation to generation, were associated with mythical knowledge, mythical legends. Nowadays, superstitions have undergone a number of changes and have narrowed their scope. In order to insulate oneself from the influence of giant world cultures, it is necessary to reflect the Kazakh traditions and system of thinking. Therefore, it is important today to systematise the rituals and prohibitions that are the code of Kazakh culture. The article examines the role of superstitions in the modern context, i.e. their adaptation to the modern conditions of life in Kazakhstan. At all times, the main task of mankind will be to bring up an honest, educated, industrious generation. This task is solved according to traditions and customs of every nation, i.e. every nation has been checking and sorting for centuries, using advanced traditions and customs in upbringing of growing generation. If we look at the history of the emergence and formation of superstitions, we see that they are born out of the welfare of the people, the way of life. That is, superstitions are a household rule of "folk pedagogy".
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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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Babar, Imran, and Dr Syed Abdul Ghaffar Bukhari. "توہم پرستی کے اسباب و علاج کا جائزہ (تعلیمات نبوی ﷺکی روشنی میں)." rahatulquloob 3, no. 2(2) (December 10, 2019): 107–25. http://dx.doi.org/10.51411/rahat.3.2(2).2019.208.
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Superstition is a social and human problem. Existence of superstitions cannot be ruled out in any human society. We find that not only Muslims, but also other people are subject to superstitions, anxiety and unrest. There is a dire need to review and analyze the religious factors and effects of Superstition, thence tell how Islam guides to get rid of it. Religion, and religious law are the basis of a Muslim society. Religions in its true spirit is but a way to demonstrate servitude to God. This is all about obedience. Religion is a transcendental and eternal set of divine instructions. It appears not only in the form of piety and recompense, but also it influences the inner self of human beings, hence it affects our actions, consciously or unconsciously. The basic objective of the Islamic teachings is character building and purification of souls to make a pious man. Only this type of human can be free from the negative cults, superstitions and anxiety produced by the modern age, only this human can be a true obedient servant of God. Superstitions are metaphysical interpretations of some physical phenomena. In the realm of metaphysics, the religion is the only authority. So we can cure the problem of superstition through the correct knowledge of the religion.
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Yerzhanov, Y., and M. Alikbayeva. "THE PLACE AND ROLE OF YRYM IN THE FORMATION OF THE CULTURAL CODE OF THE KAZAKHS." Adam alemi 91, no. 1 (March 30, 2022): 90–104. http://dx.doi.org/10.48010/2022.1/1999-5849.08.
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If we consider the Kazakh custom as an unwritten law of the steppe, then superstition is one of the points of this law, that is, the main means of education. In the article, the authors analyzed the superstitions of the Kazakh people, which, from the accumulated experience for years associated with the Oriental life, natural phenomena, stopped with ritual rituals. These are Kazakh rituals originating from beliefs and sorted by life description in the context of modern civilizational processes emanating from ritual rituals. In addition, the article makes deep horizons of the views of swollen and foreign researchers of superstition concerning the upbringing of children, the rejection of other people’s podvechek, the preliminary revival of lofty risks. Kazakh superstitions are interested in a special place in the formation of a unique civilization, which is absorbed by the cultures of the world. Therefore, today it is important to systematize the superstitions that make up the code of Kazakh culture.
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Mayo, Michael, and Michael Mallin. "Antecedents and anticipated outcomes of superstitious behavior among professional salespeople." Journal of Business & Industrial Marketing 29, no. 3 (March 4, 2014): 227–37. http://dx.doi.org/10.1108/jbim-04-2011-0055.
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Purpose – The present study is a “first look” at sales superstitions with the purpose of establishing its prevalence among professional salespeople and examining the subsequent effects on sales person expected confidence, motivation, sales call behavioral intentions, and anticipated performance outcomes. Design/methodology/approach – Data was collected from 234 industrial (business to business) salespeople. SmartPLS path modeling was used to test a model consisting of three antecedents and three outcomes of salesperson superstitious behavior intensity. Findings – The findings reveal that salespeople are more likely to behave superstitiously when they believe in personal good luck and experience higher levels of role ambiguity. For these salespeople, outcomes such as expected increase in confidence and motivation, positive sales behavioral intentions, and performance outcomes were anticipated as a result of their superstitions. Research limitations/implications – Social cognitive theory is used as an organizing framework to guide this review as well as to develop a model that describes the conditions that give rise to sales superstitions and its potential impact on expected sales confidence, motivation, call behavioral intentions, and anticipated performance outcomes. Originality/value – Given the paucity of reports on sales superstitions, the present study extrapolates from other allied literatures to identify antecedents and consequences associated with engaging in superstitious behavior.
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Bilauca, Monica. "Superstitions between Usefulness and Strife." Messages, Sages and Ages 3, no. 2 (November 1, 2016): 15–21. http://dx.doi.org/10.1515/msas-2016-0010.
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Abstract The present paper investigates one of the forms of expression and manifestation belonging to popular religiosity, the superstitions, practices through which people get into disagreement with their self and with the ideology advanced by institutions whose declared mission is to investigate and overcome man’s spiritual condition, the Church. There will be looked into, on the one hand, the major types of superstitions that the Romanians have according to a number of variables (ages, gender, education) and, on the other hand, the categories of conflict generated by the superstitious behaviour.
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Sehar, Hifza, Noshaba Razaq, Shamsa Kanwal, Muhammad Tanveer Ashraf, Shahana Mumtaz, and Muhammad Tehzeeb. "Relationship of Superstitious Beliefs and Self Efficacy with the Role of Education and SocioEconomic Status; A study at Garrison University Lahore Pakistan." Pakistan Armed Forces Medical Journal 72, no. 4 (August 31, 2022): 1258–61. http://dx.doi.org/10.51253/pafmj.v72i4.7063.
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Objective: To determine the relationship between superstitious beliefs and self-efficacy among participants and explore selfefficacy, age, education, gender and socioeconomic status as the significant predictors of superstitious beliefs among participants.
Study Design: Cross-sectional study.
Place and Duration of Study: Garrison University, Lahore Pakistan, from May to Nov 2020.
Methodology: Total number of 200 study participants, age ranged of 18 to 50 years, were selected. The questionnaires; (1) a measure to superstitions scale and (2) general self-efficacy scale, were used to analyze the relationship between superstitious beliefs and self-efficacy with the role of ageing, education and socioeconomic status among participants.
Result: Out of 200 male and female participants, study results reveal that superstitions belief and self-efficacy were correlated positively in a very small to moderate direction. Moreover, the study result showed that age (β=0.10), gender (β=0.05), socioeconomic status (β=0.91), and self-efficacy (β=0.24) were positively predicting superstitious beliefs while education (β=- 0.09) was negatively predicting the superstitious beliefs among participants.
Conclusion: The results of the study showed the positive correlation between superstitious beliefs and self-efficacy among participants. Furthermore, the study concluded that participants' age, gender, socioeconomic status and self-efficacy were positive predictors of superstitious belief.
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Isaichev, Sergei. "Superstitions and folk rites in the Samara, Saratov and Penza Governorates." Tambov University Review. Series: Humanities, no. 181 (2019): 185–91. http://dx.doi.org/10.20310/1810-0201-2019-24-181-185-191.
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Often in everyday life we have to deal with various signs and superstitions that are quite tenacious, despite their incompatibility with Orthodoxy. Superstitions usually refer to the stories of the water spirit, bogie, puck, mermaids, healers, sorcerers, etc., as well as various supernatural creatures and inexplicable phenomena. Various charms, amulets, nauzes, etc. can also be attributed to superstition, as all of the above is an attribute of witchcraft. These phenomena arose, most likely due to a lack of enlightenment, education and Orthodox culture. Superstitions come to life in the usual proverbs, sayings, signs. Many rituals and customs – weddings, christenings, funerals, and even Orthodox holidays intertwined with more ancient rituals. They cannot be destroyed, it is transferred from century to century by one generation to another down to every last detail. Therefore, folk paganism constantly attracts close attention of researchers, as well as all who would like to understand the spiritual origins of our culture today. The phenomenon of dual faith is one of the varieties of neo-paganism. We explore the superstitions and folk rites in the Samara, Saratov and Penza Governorates.
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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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Keng Ng, Lee, and Tammy Wee. "Customer Superstitions in the Accommodation Industry: A Demographic Analysis." Journal of Business Strategy Finance and Management 3, no. 1-2 (December 28, 2021): 134–47. http://dx.doi.org/10.12944/jbsfm.03.01-02.13.
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This research project focussed on the topic of superstitions which is widely prevalent but under-explored. Specifically, this study examined the effects of demographical variables (namely, gender, age, education, income, and religion) on 18 superstitious behaviours. An online survey was distributed using two non-probability sampling techniques: snowballing and voluntary response sampling. The data collection was done through known contacts and on a social media platform within online communities. The survey was open to participants who were at least 18 years old and fitted the other criterion of being guests at hotels, hostels, Airbnb, etc. A total of 126 usable responses was collected and analysed. Descriptive statistics and MANOVA results indicated that demographical variables did not have much effect on superstitious behaviours. Furthermore, the extent of superstitious behavioural displays was also not varied among respondents with different demographical profiles. In a challenging business landscape, it is relevant and important for the accommodation industry to have heightened awareness about guests’ superstitions. Such knowledge can aid the operators in exhibiting extra cultural sensitivity and gracious respect towards their guests, generating more satisfaction and building loyalty.
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Fudenberg, Drew, and David K. Levine. "Superstition and Rational Learning." American Economic Review 96, no. 3 (May 1, 2006): 630–51. http://dx.doi.org/10.1257/aer.96.3.630.
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We argue that some, but not all, superstitions can persist when learning is rational and players are patient, and illustrate our argument with an example inspired by the Code of Hammurabi. The code specified an “appeal by surviving in the river” as a way of deciding whether an accusation was true. According to our theory, a mechanism that uses superstitions two or more steps off the equilibrium path, such as “appeal by surviving in the river,” is more likely to persist than a superstition where the false beliefs are only one step off the equilibrium path.
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Ismail Nafi’, Jamal Subhi. "The Role of Superstition in Twain’s The Adventures of Huckleberry Finn and Shakespeare’s Macbeth: A Comparative Study." English Language and Literature Studies 6, no. 1 (February 26, 2016): 37. http://dx.doi.org/10.5539/ells.v6n1p37.
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<p>This article is an attempt to explore the inclusion and the use of superstitious elements in Mark Twain’s novel <em>The Adventures of Huckleberry Finn</em> (1884) and Shakespeare’s play <em>Macbeth</em> (1611). Superstition involves a deep belief in the magic and the occult, to almost to an extent of obsession, which is contrary to realism. Through the analytical and psychological approaches, this paper tries to shed light on Twain’s and Shakespeare’s use of supernaturalism in their respective stories, and the extent the main characters are influenced by it. A glance at both stories reveals that characters are highly affected by superstitions, more than they are influenced by their religious beliefs, or other social factors and values. The researcher also tries to explore the role played by superstition, represented by fate and the supernatural in determining the course of actions characters undertake in both dramas. The paper concluded that the people who lived in the past were superstitious to an extent of letting magic, omens; signs, etc. affect and determine their lives; actions and future decisions. They determine their destiny and make it very difficult for them to avoid it, alter it or think rationally and independently. And that, man’s actions are not isolated, but closely connected to the various forces operating in the universe.</p>
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Lim, Erle CH, Vernon MS Oh, Amy ML Quek, and Raymond CS Seet. "Take a Bao if You Are Not Superstitious." Annals of the Academy of Medicine, Singapore 36, no. 3 (March 15, 2007): 217–20. http://dx.doi.org/10.47102/annals-acadmedsg.v36n3p217.
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Introduction: Singaporeans are superstitious, and medical staff are no exception to the rule. We conducted a survey to determine the prevalence of superstitious beliefs and practices amongst doctors, nurses and medical students in Singapore. Methods: Internet and face-to-face surveys of 68 respondents, all of whom completed the survey after being threatened with curses and hexes. Results: Sixty-eight doctors, nurses and medical students responded to our survey. Only 11 admitted to being superstitious, yet 31 believed in the ill-fortune associated with eating bao or meat dumplings, 6 in the nefarious powers of black (5) or red (1) outfits on call, and 14 believed that bathing (6 insisting on the powers of the seven-flower bath) prior to the onset of a call portended good fortune, in terms of busy-ness of a call. Twenty-four believed in “black clouds”, i.e. people who attracted bad luck whilst on call, and 32 refused to mouth the words “having a good call” until the day after the event. We discovered 2 hitherto undescribed and undiscovered superstitions, namely the benefits of eating bread and the need to avoid beef, for the good and ill fortune associated with their ingestion. Discussion: Superstitious practices are alive and well in modern-day Singapore, the practice not necessarily being restricted to the poorly-educated or foolish. Key words: Call, Doctor, Duty, Superstition
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Abdulina, Rezeda, Ildar Abitov, Inna Gorodetskaya, Gulsina Khaibullina, Kseniya Razumova, Anastasiya Novikova, and Anastasiya Popkova. "Influence of Parental Attitude and Parents' Superstitiousness on Teenagers' Superstitiousness." Education and Self Development 18, no. 4 (December 29, 2023): 42–54. http://dx.doi.org/10.26907/esd.18.4.05.
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The article addresses the empiric study of superstitious beliefs of teenagers influenced by the parent’s superstitions and parental attitudes. The population of the study included 46 adolescents aged 12-18 and 72 parents (mothers and fathers). The following methodology was used with the teenagers: “Superstitiousness Inventory” by Abitov, “Beliefs and Superstitions Questionnaire” by Stoyanova, questionnaire “Teenagers about Parents” by Wasserman, Gorkova, Romontzina and projective technique “Family sociogram” by Eidemiller and Nikilskaya. Parents were studied with the use of “Superstitiousness Inventory” by Abitov, “Beliefs and Superstitions Questionnaire” by Stoyanova, questionnaire “Family relationships analysis” (variant for parents who have 11-21-year-old children) by Eidemiller and Yustitskis and projective technique “Family sociogram” by Eidemiller, and Nikilskaya. It was found that the way teenagers experience parental attitude and peculiarities of parental attitude influence the superstitious beliefs of adolescents: father’s hostility and phobia of loss of a child contribute to the development of pralogical perception and magic anxiety; mother’s educational inconsistency contribute to the development of magical forecasting; father’s hostility, excessiveness and insufficiency of requirements for the child and emotional rejection promote the teenagers’ propensity for going to mentalists and for paying attention to signs; father’s directivity and mother’s low directivity impact the high level of superstitiousness. It was also revealed that various components of parental superstitiousness determine superstitiousness of teenagers by 55%.
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Holden, W. Forrest. "Making Sense of the Empire’s Others:Mikhail Chulkov’s Dictionary of Russian Superstitions and the European Enlightenment." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 11 (December 22, 2023): 142–62. http://dx.doi.org/10.21900/j.vivliofika.v11.1426.
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This article is an analysis of Mikhail Chulkov’s Dictionary of Russian Superstitions, published in 1782. It places the dictionary in the historical and cultural context of Enlightenment Europe, from which the genre was drawn, and suggests that Chulkov’s use of the genre was part of his own efforts to fashion himself as a civilized, Enlightened man. The article considers the various practices and beliefs described in the dictionary and lays out the various categories of people those which “superstitious” practices and beliefs were ascribed. By comparing the various categories of people described in the dictionary, the article argues that Chulkov’s vision of the Others of the Russian Empire was characterized by a sympathy towards Orthodox Christians and a skepticism about the ability of non-Orthodox subjects of the empire to become civilized. It also considers how Chulkov’s treatment of women and Old Believers reveals his own anxieties about the persistence of superstition into an ostensibly Enlightened era of history.
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Tupper, Vernon, and Robert J. Williams. "Unsubstantiated Beliefs among Beginning Psychology Students: 1925, 1952, 1983." Psychological Reports 58, no. 2 (April 1986): 383–88. http://dx.doi.org/10.2466/pr0.1986.58.2.383.
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Nixon's (1925) questionnaire involving unsubstantiated beliefs (superstitions) among American beginning psychology students—partially replicated by Levitt (1952)—was completed by a group of Australian, Bachelor of Arts, students, beginning their study of psychology. The mean percentage of superstition per item was reported by Nixon to be 30.4% with Levitt claiming that 25 years or so later it had dropped to 6.5% (figures for males only). In the present sample, however, the level of superstition was 21.0%.
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Chinchanachokchai, Sydney, Theeranuch Pusaksrikit, and Siwarit Pongsakornrungsilp. "Exploring Different Types of Superstitious Beliefs in Risk-Taking Behaviors." Social Marketing Quarterly 23, no. 1 (October 5, 2016): 47–63. http://dx.doi.org/10.1177/1524500416672439.
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Superstitions are common phenomena in human society, especially in Asian cultures. Superstitious beliefs can have a negative impact on the social well-being of people in society because they are highly associated with financial risk-taking and gambling behaviors. This study looks at the effects of different types of superstitious belief (proactive vs. passive) on consumers’ risk-taking behaviors. Categorized based on the characteristics associated with an illusion of control in a situation, proactive and passive superstitious beliefs were found to show differences in risk-taking behaviors. The results demonstrate that passive superstitious beliefs increase the likelihood of engaging in risky behaviors when a superstitious object is introduced. The research suggests social marketing and public policy implications.
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Koval, Ekaterina A., Sergey G. Ushkin, Andrey A. Sychev, and Natalia V. Zhadunova. "Canons, Customs, Superstitions: The Perception of Orthodox Church Norms and Practices by Clergy and Parishioners of the Mordovia Metropolis of Russian Orthodox Church." REGIONOLOGY 31, no. 3 (September 29, 2023): 584–603. http://dx.doi.org/10.15507/2413-1407.124.031.202303.584-603.
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Introduction. The canonical norms, customs and superstitions that regulate common church practices are not always clearly differentiated in religious consciousness. As a result, the substitution of superstitions for canonical norms and customs leads to a distortion of the normative foundations of religious practices. The purpose of this study is to identify the level of subjective and objective knowledge of clergy and parishioners about normative and non-normative religious practices based on the results of the authors’ sociological research. Materials and Methods. The empirical base is the data of a sociological study conducted in October-November 2022 among the clergy and parishioners of the Mordovia Metropolis of the Russian Orthodox Church with interactive questionnaire. A non-probabilistic approach to sampling was used; respondents were recruited through own networks of researchers. The use of comparative method made it possible to identify differences in the perception of canons, customs and superstitions by two groups of respondents. Within the framework of pilot study, the author’s sociological tools and methods for result processing were tested. Since parishioners and especially clergy are a hard-to-reach group of respondents, a non-probability approach was used to form the sample. This entailed a number of limitations of the study. Results. Subjective assessments of the level of religious literacy were analyzed, including the knowledge about canons, customs and superstitions. Not only the clergy, but also parishioners demonstrated a comparatively high level of awareness of the normative foundations of religious practices, although some parishioners have an inflated self-esteem. General ideas about the concepts of normative and non-normative were revealed, none of the respondents had any objections to the definition of the concepts of “canon”, “custom”, “superstition”. However, discrepancies were found regarding the assessment of some practices. Discussion and Conclusion. Four factors were identified, in which variables are grouped, demonstrating the different nature of respondents’ knowledge about canons, customs and superstitions: knowledge to distinguish customs and canons from superstitions; knowledge of the customs relating to events and situations; knowledge of the canons; knowledge of the canons relating to special religious knowledge, including those regulating the life of clergy. The article will be useful to researchers of religious practices and religious consciousness, as well as lecturers of the theological educational institutions.
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SOPILNIAK, S. "A vow ("nazr") as a component of stereotypic behavior in Persian language and linguocultural space." Bulletin of Taras Shevchenko National University of Kyiv. Oriental Languages and Literatures, no. 27 (2021): 22–26. http://dx.doi.org/10.17721/1728-242x.2021.27.22-26.
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The methods of stereotypical behavior formation of representatives of the Persian linguocultural space based on the material of Persian folk omens and superstitions with the component "nazr" (lit. "vow") are considered. The historiography of the concept "stereotype" in domestic and foreign human sciences is briefly presented, the main positions of scientists regarding the interpretation of this term are presented. It has been found that stereotypes are open, general ideas, knowledge about the world that shape the way of life and unite society. They are a key part of the linguistic and cultural competence of native speakers. Symbols of culture, nation, time are created on the basis of stereotypes. The concept of "nazr" / "nazr kardan" (lit. "vow" / "to take a vow"), that underlies one of the religious and ritual customs of the Iranians, which are being followed in various circumstances, is described. This custom has existed in Iranian society since ancient times and is of great importance in modern Iran as well. The analysis of Persian omens and superstitions with the component "nazr" revealed that the representatives of Persian linguo-mentality, facing the problems in their daily lives, often appeal to folk omens and superstitions and are guided by certain instructions laid down in them. A striking example of how superstitious ideas lead to stereotyping of behavior, are superstitions with the component "nazr", which induce to a number of ritual actions aimed to bring a solution of the problem to those who need it. Three components can be distinguished in the structure of the phenomenon vow in Persian linguistic culture: circumstance or motive (which motivates to take a vow); voluntariness (a person voluntarily makes certain commitments to God); binding (because violating one's vow is a sin). The most common stereotypical motives of vows in Persian superstitions are pregnancy and health. It is these motives that most often encourage the speaker to take spiritual or material vows, which as a result form such stereotypes-images specific to Persian ethnomentality as: "sacrifice", "charity", "worship", "fear of God".
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Daging, I. Nyoman, and I. Nengah Adi Widana. "TAHAYUL SEBAGAI PENDIDIKAN KARAKTER ANAK: KAJIAN ETNOPEDAGOGIEK." Subasita: Jurnal Sastra Agama dan Pendidikan Bahasa Bali 3, no. 1 (August 26, 2022): 83. http://dx.doi.org/10.55115/subasita.v3i1.2325.
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Growing children's character needs to be done from an early age with various efforts made by parents to their children. There are many ways to do it, starting with the easiest one, which is to scare with various superstitions. In this era of globalization, there are still many people educating children's character with superstition because they have the belief that the child's character will be good, some people have left superstition as an alternative to educating children because they think it is outdated. The superstition that develops in Bali generally begins with the phrase sing dadi, which is then apang tusing this implies an element of cause and effect. As for some examples of character education developed with this superstition are religious character, character of discipline, character of responsibility, and character of manners.Keywords: Superstition, Character Education, Ethnopedagogiek
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R Purba, Asriaty, Herlina ., and Jamorlan Siahaan. "Folk Belief (Superstitions) and Its Relation to the Birth, Newborn, and Children in Simalungun Society." International Journal of Research and Review 10, no. 8 (August 23, 2023): 593–603. http://dx.doi.org/10.52403/ijrr.20230878.
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This study aims to describe the structure, meaning, and function of the folk belief (superstitions) related to pregnancy, childbirth, newborn, and children. Superstition is used to forbid someone from taking certain actions to avoid a bad result or misfortune. Therefore, superstition can be used as social control in everyday life. The method used is a qualitative descriptive method using folklore theory. The results show that (1) The two structure that consists of cause-effect and cause-effect patterns. (2) The three structure that consists of cause-effect-conversion patterns and cause-conversion-effect patterns. Superstition contains the philosophy of Simalungun’s everyday life that contains the values of goodness that govern the relationship among humans, humans and the natural environment, and humans and God. Superstition functions as a means of children's education, coercion, and supervisory to the norms to obey by members of society. It also a system of collective imaginary projection and strengthening religious emotions or beliefs. Keywords: superstition, childbirth, newborn, childhood.
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Malefyt, Timothy de Waal, and Johnson Peter. "Women’s Softball and the Collaborative Spirit of Magic." Journal of Business Anthropology 9, no. 2 (November 30, 2020): 317–39. http://dx.doi.org/10.22439/jba.v9i2.6127.
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All major US sports are high in superstitions because motivation to win is high and the game outcome is uncertain; athletes purportedly engage in superstitious behavior to reduce anxiety, build individual confidence and cope with uncertainty. Sports is also a male domain, where men traditionally display individual, masculine achievement. We observe magic rituals practiced in a women’s college softball team not as a means to overcome anxiety or display individual prowess, but as a way to blend creative individuality into the unity of the social whole, which manifests as a social narrative of the team. We analyze individual and team magic in two forms –institutionalized magic and individual superstitions – which build idiosyncratic behavior into a collective team dynamic. As such, this essay shows how women use magical power collaboratively. Women on a college softball team partake in practical work and magic, such that participating in magic through empathy and sensing one another creates team identity, allowing the reimagination of forms and outcomes.
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Duhamel, Denise, and Julie Marie Wade. "13 Superstitions." Prairie Schooner 90, no. 3 (2016): 7–11. http://dx.doi.org/10.1353/psg.2016.0117.
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Raskin, Jef. "Silicon Superstitions." Queue 1, no. 9 (December 2003): 10–12. http://dx.doi.org/10.1145/966789.966794.
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Laliberté, Micheline. "Religion populaire et superstition au Moyen Âge." Thème 8, no. 1 (October 2, 2002): 19–36. http://dx.doi.org/10.7202/005012ar.
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RÉSUMÉ La superstition, toujours difficile à cerner, est une forme de religionpopulaire plus ou moins reçue ou tolérée. Durant la longue période duMoyen Âge, elle prend différentes figures dont on ne peut rendre comptefacilement. Le propos de cet article est de faire ressortir, à partir de travauxrécents, quelques traits fondamentaux de superstitions au Moyen Âge entenant compte, entre autres, de la perception de certains auteurs de cettepériode. À la suite de cela, nous pourrons mieux saisir quelques unes desvaleurs accolées à ce terme de superstition, valeurs qui ont traversé lessiècles et qui se sont répercutées jusque dans les travaux de chercheurs de ladeuxième moitié du XXe siècle.
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An, Sieun, Navya Kapoor, Aanchal Setia, Smriti Agiwal, and Ishika Ray. "The Indian superstition scale: creating a measure to assess Indian superstitions." Journal of Beliefs & Values 40, no. 2 (March 7, 2019): 205–14. http://dx.doi.org/10.1080/13617672.2019.1570452.
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Pamardisiwi, Tiara Awanisa, and Amri Hana Muhammad. "Belief in Superstition and Intolerance in Conditions of Uncertainty." Journal of Social and Industrial Psychology 12, no. 2 (December 21, 2023): 76–81. http://dx.doi.org/10.15294/sip.v12i2.77988.
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The condition of intolerance to uncertainty in individuals arises when there is a possibility of a bad situation or having a risky future. Therefore, many individuals try to reduce these adverse effects that may occur in the future by believing in superstitions. This research will reveal whether there is a superstitious belief in intolerance in uncertain conditions. Data will be analyzed using Pearson Product Moment involving 395 subjects selected through quota sampling. The results showed that there was a relationship between superstitious beliefs and intolerance of uncertainty with a correlation strength of 0.423. This means that when an individual is in an uncertain situation, it can trigger the presence of intolerance of uncertainty. On the other hand, the presence of superstitious belief is believed to have existed in the individual and tends to be used as a protector in making decisions.
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Kim, Jungsun, Mikael Ahlgren, and Bo Bernhard. "The mediating effect of depression between superstitious beliefs and problem gambling: a cross-cultural study of Chinese and Caucasians residing in the United States." Journal of Gambling Issues, no. 29 (October 1, 2014): 1. http://dx.doi.org/10.4309/jgi.2014.29.10.
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The purpose of this study was to address the mediational role of depression in the association between superstitions and problem gambling and to test whether this mediating process is significantly different between Chinese and Caucasian Americans. Eight items assessing superstitious beliefs, the 21-item Beck Depression Inventory-II, and the 20-item South Oaks Gambling Screen (SOGS) were completed by 115 Chinese gamblers and 187 Caucasian gamblers residing in the United States, and the responses between tests and between groups compared. Path analysis results showed that superstitious beliefs had a significant effect on both Chinese and Caucasian gamblers' SOGS scores (i.e., problem gambling symptoms). In both groups, depression played a significant mediating role between the superstitious beliefs variable and the problem gambling variable. Future clinical research might use the findings of this study to develop specific prevention and treatment approaches focusing on a gambler's cognitive bias and negative mood.
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Swann, June. "Shoes Concealed in Buildings." Costume 30, no. 1 (January 1, 1996): 56–69. http://dx.doi.org/10.1179/cos.1996.30.1.56.
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First I shall give the facts about this practice, such as they are: its distribution, the types of buildings involved, dates of the shoes, location within the building, a little about the shoes, and associated finds. Readers may thus draw their own conclusions before finally I give the finders' and my own comments: not being superstitious myself, I found it difficult to accept the existence of these superstitions, which appear to have been ignored by previous writers. Please note that ‘shoes’ is used as a general term for footwear of all sorts.
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ΛΑΜΠΑΚΗΣ, Στέλιος. "Ὑπερφυσικὲς δυνάμεις, φυσικὰ φαινόμενα καὶ δεισιδαιμονίες στὴν ἱστορία τοῦ Γεωργίου Παχυμέρη." BYZANTINA SYMMEIKTA 7 (September 29, 1987): 77. http://dx.doi.org/10.12681/byzsym.711.
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<p>S. Lampakis</p><p>Forces surnaturelles, phénomènes physiques et superstition dans les «Relations Historiques» de Georges Pachymère</p><p>Dans son oeuvre historique, Georges Pachymère, bien qu'extrêmement érudit, a la tendance de décrire en détail des phénomènes de la Nature, des rêves et des événements bizarres, hors du contrôle humain. Cette attitude typiquement médiévale démontre une profonde influence des superstitions de son temps. Dans l'étude sont présentés et commentés ces cas, ainsi que l'approche de Pachymère à chacun d'eux.</p>
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Selberg, Torunn. "Taking superstitions seriously." Folklore 114, no. 3 (March 2003): 297–306. http://dx.doi.org/10.1080/0015587032000145342.
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Djohar, Hasnul Insani. "Absurdism and Superstitions." NOBEL: Journal of Literature and Language Teaching 14, no. 1 (April 28, 2023): 84–101. http://dx.doi.org/10.15642/nobel.2023.14.1.84-101.
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Many scholars discussing the pandemic issues tend to use Western perspectives. To question this hegemony, this paper investigates Albert Camus’s The Plague (1947) by using Islamic perspectives to challenge the dominant views in evaluating literary canon and pandemic studies. By engaging with postcolonialism and pandemic studies with the frameworks of Islamic studies, this research investigates what differences in pandemic issues are explored in Camus’s novel and how Islam advocates for Muslims to deal with the pandemic problems. The focus of this novel is mainly on European culture and perspectives, although the setting of the novel is Algeria, which is one of the largest Muslim populations in the world. Thus, it is essential to apply the Islamic perspectives in investigating this novel to understand how Islam encourages Muslims to believe and worship God as a way of living instead of being atheists, selfish, and hedonists, as this novel reveals. This research found that the author uses the ideas of absurdism, isolation, and superstitions by depicting the characters as struggling to face the bubonic plague. However, the characters still live in atheism and believe in superstitions instead of worshipping God as Islam advocates.
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Gvili, Gal. "Gender and Superstition in Modern Chinese Literature." Religions 10, no. 10 (October 21, 2019): 588. http://dx.doi.org/10.3390/rel10100588.
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This article offers a new perspective on the study of the discourse on superstition (mixin) in modern China. Drawing upon recent work on the import of the concept “superstition” to the colonial world during the 19th century, the article intervenes in the current study of the circulation of discursive constructs in area studies. This intervention is done in two ways: first, I identify how in the modern era missionaries and Western empires collaborated in linking anti-superstition thought to discourses on women’s liberation. Couched in promises of civilizational progress to cultures who free their women from backward superstitions, this historical connection between empire, gender and modern knowledge urges us to reorient our understanding of superstition merely as the ultimate other of “religion” or “science.” Second, in order to explore the nuances of the connection between gender and superstition, I turn to an archive that is currently understudied in the research on superstition in China. I propose that we mine modern Chinese literature by using literary methods. I demonstrate this proposal by reading China’s first feminist manifesto, The Women’s Bell by Jin Tianhe and the short story Medicine by Lu Xun.
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Cevik, Semra Akkoz, Emine Karacan, and Aysegul Kılıçlı. "Dietary preferences and traditional practices according to the desired gender of the baby among pregnant women in South Eastern Turkey." International Journal Of Community Medicine And Public Health 8, no. 3 (February 24, 2021): 1091. http://dx.doi.org/10.18203/2394-6040.ijcmph20210786.
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Background: Superstition and traditional practices regarding pregnancy exist in various cultures around the world and are passed down from generation to generation. As a result of the literature review, it was observed that there weren't prospective and cross-sectional studies involving traditional practices and dietary preferences of pregnant women before and after determining the gender according to the gender of the baby they want. The purpose of this study was to determine dietary preferences, superstitions and traditional practices before and after determining the gender of the baby according to the desired gender of the baby among pregnant women.Methods: The research was a descriptive cross-sectional study and adopted the pretest-posttest research design. As the data collection tool, both investigators-designed questionnaire forms and the non-functional beliefs and practices scale (NFBPS) related to pregnancy to the same pregnant women were applied before and after the determination of baby gender in the first and second trimesters respectively.Results: The study found that 85% of the pregnant women thought that dietary preferences during pregnancy have an impact on the gender of the true baby. The results showed that superstitions and traditional practices were known and practiced by pregnant women at a young age, uneducated, living in the province and having a large family type (p<0.05).Conclusions: Health professionals, should pay attention to less educated, younger pregnant women to reinforce positive cultural health practices, discourage to them from using harmful ones superstition and traditional practice by providing non-critical scientific explanations.
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Richards, Gareth. "Digit ratio (2D:4D) and beliefs in superstitions, conspiracy theories and the paranormal." PsyPag Quarterly 1, no. 103 (June 2017): 21–26. http://dx.doi.org/10.53841/bpspag.2017.1.103.21.
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The 2D:4D ratio is calculated by dividing the length of the second finger by that of the fourth, and is sometimes employed as a proxy indication of prenatal sex hormone exposure. The current study investigated associations between 2D:4D and beliefs in superstitions, conspiracies, and the paranormal, in a sample of 211 university students. Although no significant relationships emerged, positive correlations between 2D:4D and paranormal and superstitious beliefs have previously been reported in the literature, implying that high levels of prenatal oestrogen and/or low levels of prenatal testosterone may be implicated in their development..
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Kossakowska, Karolina, and Daria Domarańczyk-Cieślak. "Contemporary women towards ancient customs and superstitions regarding pregnancy, childbirth, and postpartum." Kwartalnik Naukowy Fides et Ratio 56, no. 4 (December 16, 2023): 85–95. http://dx.doi.org/10.34766/fetr.v56i4.1243.
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The aim of the study was to investigate whether contemporary women believe in ancient customs and superstitions related to pregnancy, childbirth, postpartum, and infant care. A cross-sectional study was conducted using online surveys. The study involved 120 women aged 21 to 69 years. The Scale of Attitudes towards Superstitions related to Pregnancy, Childbirth, and Newborn Care, and the Attitudes to Fertility and Childbearing Scale were used for data collection. No significant relationship was found between place of residence, age, and education and the belief in perinatal superstitions among the surveyed women. However, it can be stated that the greater the belief in superstitions among the surveyed women, the more they value a child. The topic of contemporary women’s belief in ancient advice, customs, and superstitions related to pregnancy, childbirth, postpartum, and infant care seems to be an interesting area of exploration. In further analyses, it would be worthwhile to ensure greater diversity of the respondents in terms of sociodemographic characteristics and to consider qualitative research model.
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Jamil, Kashif, and Dr Samia Khalid. "Superstitious and Amazing Culture of Ancient Hindu Tribes of Cholistan (An Interpretative and Analytical Study)." International Research Journal of Management and Social Sciences 3, no. 1 (March 31, 2022): 85–92. http://dx.doi.org/10.53575/irjmss.v3.1(22)9.85-92.
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Before the partition of India (1947.) Cholistan was a part of Rajasthan India. It’s a cradle of great Indus civilization and the Hindu tribes of Cholistan are representative of this great civilization. They are still followers of their ancient traditions. Superstitions are a major part of their ancient rituals. Though some published works are available on Cholistan but not a single work has yet appeared on Hindu tribes of cholistan. Keeping in view the lack of publish material on Hindu tribes of cholistan attempt has been made to highlight the amazing and superstitious culture of Hindu tribes of cholistan. Primarily this article is based upon observations, group discussions and interviews of Hindu tribal representatives however secondary sources have also been used where necessary. The article has been classified into two sections: Superstitious culture and Amazing Culture.
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McClearn, Duane G. "Interest in Sports and Belief in Sports Superstitions." Psychological Reports 94, no. 3 (June 2004): 1043–47. http://dx.doi.org/10.2466/pr0.94.3.1043-1047.
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51 nonathletes, students (45 women) at a medium-sized southern university, were administered a survey containing three scales: an Interest in Sports Scale, a Belief in Sports Superstitions Scale, and Tobacyk and Milford's Paranormal Belief Scale (1983). Scores on the Interest in Sports Scale were significantly correlated with scores on the Belief in Sports Superstitions Scale, which measured adherence specifically to sports superstitions, but not with scores on the Paranormal Belief Scale, which measured a wide variety of irrational beliefs. Thus, participants with high interest in sports showed a tendency to subscribe to the type of irrational belief associated specifically with sports. Scores on the Belief in Sports Superstitions Scale were positively correlated with scores on the Paranormal Belief Scale.