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Journal articles on the topic 'Water spirits in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 March 2023

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1

Kasfir, Sidney Littlefield, Sabine Jell-Bahlsen, Tobias Wendl, and Daniela Weise. "Mammy Water: In Search of the Water Spirits in Nigeria." African Arts 27, no. 1 (January 1994): 80. http://dx.doi.org/10.2307/3337178.

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2

Houlberg, Marilyn. "Sirens and Snakes: Water Spirits in the Arts of Haitian Vodou." African Arts 29, no. 2 (1996): 30. http://dx.doi.org/10.2307/3337364.

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3

Drewal, Henry John, Marilyn Houlberg, Bogumil Jewsiewicki, John W. Nunley, and Jill Salmons. "Mami Wata: Arts for Water Spirits in Africa and Its Diasporas." African Arts 41, no. 2 (June 2008): 60–83. http://dx.doi.org/10.1162/afar.2008.41.2.60.

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4

Haji A. Hamid, Rahimah, and Tarmiji Masron. "Marriage of the Disciplines of Literature and Geography (GIS): Analysing the Location and Function of Mountains in Selected Works of Asian Literature." Malay Literature 24, no. 1 (March 11, 2011): 130–58. http://dx.doi.org/10.37052/ml.24(1)no7.

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Mountains and hills (hereinafter referred to as mountains) are a special part of God’s creation. In addition to being mentioned in the Qur’an as being “bolts” of the Earth and water catchment areas, mountains are seen in a variety of religious and cultural traditions as being sacred and special places. There are thus many Asian literary works that boast of mountains existing in their locations. This paper seeks to examine why mountains are such an important element in the life of society by examining them in terms of their location and function. This study will use spatial information technologies such as Geographic Information System (GIS) to aid understanding of literary works, namely by taking the views of Harvey (1973) that “geographical space has a close relationship with the culture of a place”. Thus the location of an area will be linked to its function in terms of cultural space, social space, economic space, ideological space, and space movement. In this article, GIS will be used to map the location mountains that play a role in literary works to try to see the elements of space and the location of the mountain together with the cultural and narrative elements of the work. Among the literary works selected in which the location and function of these mountains will be observed are Sejarah Melayu (The Malay Annals), Hikayat Hang Tuah , Hikayat Seri Kelantan , Hikayat Seri Rama (Nusantara), Syakuntala (India), and Dewi Putih , as well as Liang Shan-Bo and Zhu Ying-Tai (China). Based on these works, it is found that mountains are important because they serve several functions such as the residence of rulers or spirits (ghosts, spirits, fairies); as a sacred place inhabited by the gods; as the source of the inheritance of kings; as places of study or for seeking spiritual and physical knowledge; as well as places that are rich in medicinal herbs. In the end, this essay shows that the nature of the mountains studied may explain the link between location and the culture of a certain race. Keywords : Geographic Information System, Sejarah Melayu , Global Positioning System, spirit, Asian Literature

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Gladys Swan. "Spirit Over Water." Sewanee Review 117, no. 3 (2009): 440–55. http://dx.doi.org/10.1353/sew.0.0153.

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6

Stokes, Deborah. "Fish/Fetish(!?): A Note on “Mami Wata: Arts for Water Spirits in Africa and Its Diasporas”." African Arts 43, no. 2 (June 2010): 8–9. http://dx.doi.org/10.1162/afar.2010.43.2.8.

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7

Irwansyah, Shindu, Hadi Nuramin, and Dede Wahyudin. "Ngabungbang Ritual Culture in Peasant Communities." International Journal of Islamic Khazanah 10, no. 2 (July 31, 2020): 75–85. http://dx.doi.org/10.15575/ijik.v10i2.8414.

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The purpose of this study is to explore the purpose of carrying out the rituals of ngabungbang and increase the local wisdom of Sundanese people, especially the people of Cihideung. This research uses descriptive qualitative methods, data collection techniques used are observation, interviews, document studies, literature studies, namely by investigating and covering the analysis and interpretation of data to conclusions based on research. Humans basically have bad traits which must be cleaned in order to bring kindness, peace and comfort to other beings. Cihideung residents believe that spirits and spirits who occupy their place can give good or bad. ngabungbang is silent outside the building by staying up all night especially in the sacred place of the full moon calendar which is usually done on the fourteenth of the month of mulud because in this month the birth of the prophet Muhammad SAW. the mosque. The mourning ritual is still carried on from generation to generation which mediates the people of Cihideung to rid themselves of bad traits, stay away from reinforcements in order to get good and be kept away from the ugliness that befalls them when living life, and respect their spirits with media used as media symbol in ritual. The media in this ritual are offerings for the karuhun which consist of: Gapar mulud, Gapar Kabulan, Nyimbel Red and white porridge, bitter coffee, brown sugar, milk, and clear water, salt, rice cone, rice and money.

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8

Mahesh Chandra Tiwari. "Magic Realism in the Works of Isabel Allende and Gabriel García and Laura Esquivel." Creative Launcher 6, no. 5 (December 30, 2021): 30–37. http://dx.doi.org/10.53032/tcl.2021.6.5.04.

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To begin, this article provides a short overview of Magic Realism. The meaning of the term the origins and development of Magical Realist literature, as well as "Magic Realism," must be explored next. Three famous authors will be discussed: Garcia Marquez, Isabelle Allende, and Laura Esquivel, as well as female writers Isabelle Allende and Laura Esquivel. In addition, a number of outstanding works by well-known authors connected with the literary movement Magical Realism are critically analysed. A Very Old Man with Enormous Wings, Like Water for Chocolate and The House of the Spirits are among the notable literary works to be studied in terms of their Magical Realist aspects.

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9

Nimmanahaeminda, Prakong. "Water Lore: Thai-Tai Folk Beliefs and Literature." MANUSYA 8, no. 3 (2005): 27–39. http://dx.doi.org/10.1163/26659077-00803003.

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Water is essential in the Thai-Tai way of life. Thai people in Thailand as well as Tai peoples outside Thailand depend on water for agriculture, domestic daily uses, transportation and recreation. This paper is a result of an in-depth study of the relationship between water, beliefs and literary traditions of the Thai and some ethnic Tai groups. The findings reveal that the Thais and the Tais have religious beliefs involving water concerning four important water beings: first, the water spirit, known as sua nam (เสื้อน้ำ); second, the water serpent known as nguek (เงือก); third, the great serpent or naga (นาค); and fourth; the river of the dead.

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10

Tenorio, Lhucas M. S., Fabio R. M. Batista, and Simone Monteiro. "Non-Conventional Cuts in Batch Distillation to Brazilian Spirits (cachaça) Production: A Computational Simulation Approach." Processes 11, no. 1 (December 28, 2022): 74. http://dx.doi.org/10.3390/pr11010074.

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In this work, an algorithm was developed to determine different possibilities of distillation cuts to support productivity and improve the final quality of cachaça, a Brazilian spirit beverage. The distillation process was simulated using the Aspen Plus® software, considering a wide range of fermented musts compositions available in the literature obtained by fermentation with different yeast strains. Twenty-four simulations were carried out considering eight compounds as follows: water and ethanol (major compounds); acetic acid, acetaldehyde, ethyl acetate, 1-propanol, isobutanol, and isoamyl alcohol (minor compounds). The calculations considered a long-time process, i.e., until almost all the ethanol in the fermented must was distilled. The algorithm enabled the identification of countless distilling cuts, resulting in products with different alcoholic grades and process yields. One fermented must became viable to produce cachaça after the suggested non-traditional method of cuts proposed in this work. Furthermore, the non-traditional distilling cut provided a productivity gain of more than 50%. Finally, the ratio of acetaldehyde and ethanol concentration was the key parameter to determine whether the fermented musts could provide products meeting cachaça’s legislation.

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Diana Sari, Sivalis Diana Sari, and Nurwani Nurwani. "TRANSFORMASI PANGURASON DARI RITUAL KE SENI PERTUNJUKAN." Gesture : Jurnal Seni Tari 7, no. 2 (January 8, 2019): 26. http://dx.doi.org/10.24114/senitari.v7i2.13297.

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ABSTRACT This study discusses the Transformation of Pangurason Performing Arts Ritual. Describes the presentation of Pangurason tortors in the transformation of saucers to the Batak Toba Society in Samosir, and also describes the transformation of Pangurason tortors in the art of tortor cup performances.The theory used in this research is Ritual theory, Transformation, presentation theory form. The time used in this study is during (two months), which starts from October to December 2016. The location of this study was conducted in Pangururan Government of Samosir Regency. The population in this study were artists who knew about Pangurason and the samples were all actors involved in tortor Pangurason and actors involved in tortor bow transformation, data collection techniques including observation, interview, literature study, and documentation, then analyzed by descriptive method qualitative.Based on the data collected, it can be seen that Pangurason is a cleansing or purification of a place that has been considered sacred, so that the place is far from distress, and not disturbed by evil spirits. Formerly when Pangurason was used because at that time, the place wanted to be disturbed by evil spirits, then sibaso or shaman made a ritual to reject the reinforcements, by making a bowl of water, kaffir lime and banyan leaves.The transformation transforms the form of ritual presentation into the performing arts and uses the media or property of the saucer as an attraction in the tortor cup art show. Keywords: Transformation, Pangurason Ritual, Performing Arts

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12

Смоляк, Олег, Павло Смоляк, and Оксана Довгань. "The Image of Water in the Traditional Rituals and Folksongs of the Western Podolia." Tautosakos darbai 58 (December 20, 2019): 207–27. http://dx.doi.org/10.51554/td.2019.28398.

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The article provides a detailed discussion of the image of water in the traditional rituals of the Western Podolia. The synonymous representations of water are particularly numerous in the ritual calendar songs of the winter cycle. The article focuses on the sources of folklore and ethnology providing grounds for an exhaustive analysis of the water image as an inherent part of the human life.The article elucidates the importance of water in the ancient Slavic and particularly in the Ukrainian culture. The ancient Slavs have been recorded as worshiping and bringing sacrifices to the rivers, lakes, wells and springs. The most important water goddess for the Ukrainian ancestors was Dana, venerated as a bright and benevolent deity that would ensure life to all the living things. Therefore, the names of the greatest Slavic rivers derive from the word dana. Similar power is ascribed to the spring rain and thunder. Rain embodies the celestial water element, while thunder combines two life bringing principles – water and light.The analysis of the national cultural heritage primarily brings forth the importance of water in the traditional worldview of the Western Podolia. The sacramental aspects of water are prominent in numerous charms and spells, which distinctly reveal personification of water and surviving reflections of its divine quality. The broadly popular magical uses of water are interpreted on the grounds of the traditional local belief in its cleansing effect and healing abilities applied to all the surrounding objects. The consecrated Jordan water that was believed to provide powerful protection from all the evil spirits was regarded in Western Podolia as an indispensable attribute of all the healing and economical magic. In Western Podolia, as in many other ethnographic Ukrainian regions, the traditional bathing in water during the calendar winter festivities was widely practiced for the purposes of ensuring physical health. This ritual has survived until nowadays along with other contemporary traditions. According to the old Ukrainian collections of the traditional folksong texts, the notion of dunai is most frequent in the folksongs from the Western Podolia. In the lyrics of these songs the water of dunai commonly occurs in such synonymous manifestations as the water as such, as a river, as a lake, as a sea or an ocean, and as other shapes of water (rain or snow), also – as a faraway country. Symbolic representations of the dunai water are particularly frequent in the wedding songs from the Western Podolia. Water as personified passive side of creation provides typical environment for the woman to make herself ready for entering the matrimony and for ensuring the continuation of life. The mythical image of dunai is rather widespread in the traditional ballads from the Western Podolia as well. Here, the water appears as a relentless deity extending its fatal embrace to accommodate the young married couples or individual family members that have betrayed each other, or as a fast, deep and overwhelming stream that proves deadly to people. In other traditional socially engaged folksongs from the Western Podolia the image of dunai is considerably less frequent. Here, it is mostly identified with the “faraway lands” and can acquire the actual meaning of the Danube River.

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13

Awume, Obadiah, Robert Patrick, and Warrick Baijius. "Indigenous Perspectives on Water Security in Saskatchewan, Canada." Water 12, no. 3 (March 14, 2020): 810. http://dx.doi.org/10.3390/w12030810.

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The term “water security” continues to gain traction in water resources literature with broad application to human health, water quality, and sustainability of water supply. These western science applications focus almost exclusively on the material value of water for human uses and activities. This paper offers voice to other interpretations of water security based on semi-structured interviews with Indigenous participants representing varied backgrounds and communities from Saskatchewan, a Canadian prairie province. The results indicate that water security from an Indigenous perspective embraces much more than the material value of water. Five themes emerged from this research that speak to a more holistic framing of water security to include water as a life form, water and the spirit world, women as water-keepers, water and human ethics, and water in Indigenous culture. This broader interpretation provides a more nuanced understanding of water security, which serves to enrich the water security narrative while educating western science.

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14

Lucchetti, Giancarlo, Alessandra L. Granero Lucchetti, Rodrigo M. Bassi, and Marlene Rossi Severino Nobre. "Complementary Spiritist Therapy: Systematic Review of Scientific Evidence." Evidence-Based Complementary and Alternative Medicine 2011 (2011): 1–18. http://dx.doi.org/10.1155/2011/835945.

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Spiritism is the third most common religion in Brazil, and its therapies have been used by millions worldwide. These therapies are based on therapeutic resources including prayer, laying on of hands, fluidotherapy (magnetized water), charity/volunteering, spirit education/moral values, and disobsession (spirit release therapy). This paper presents a systematic review of the current literature on the relationship among health outcomes and 6 predictors: prayer, laying on of hands, magnetized/fluidic water, charity/volunteering, spirit education (virtuous life and positive affect), and spirit release therapy. All articles were analyzed according to inclusion/exclusion criteria, Newcastle-Ottawa and Jadad score. At present, there is moderate to strong evidence that volunteering and positive affect are linked to better health outcomes. Furthermore, laying on of hands, virtuous life, and praying for oneself also seem to be associated to positive findings. Nevertheless, there is a lack of studies on magnetized water and spirit release therapy. In summary, science is indirectly demonstrating that some of these therapies can be associated to better health outcomes and that other therapies have been overlooked or poorly investigated. Further studies in this field could contribute to the disciplines of Complementary and Alternative Medicine by investigating the relationship between body, mind, and soul/spirit.

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15

Klein, T. "Of Water and the Spirit: Metaphorical Focus in Exeter Book Riddle 74." Review of English Studies 66, no. 273 (April 22, 2014): 1–19. http://dx.doi.org/10.1093/res/hgu030.

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16

Šidák, Pavel. "Vodník v české kultuře, zvláště v literatuřeThe Water Spirit (vodník) in Czech Cultural Tradition, Especially in Literature." Studia mythologica Slavica 15, no. 1 (October 15, 2012): 247. http://dx.doi.org/10.3986/sms.v15i1.1588.

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17

Wei, Yiwei, Peinan Ren, Xiaoyi Wang, Qingxun Meng, and Qingjiang Dong. "The Supreme Goodness is Like Water." Journal of Education, Humanities and Social Sciences 3 (September 22, 2022): 46–50. http://dx.doi.org/10.54097/ehss.v3i.1548.

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In China, there are mainly two philosophies that had tremendous impact on our civilization, which are Confucianism and Taoism. Taoism is the only belief system native to China, which had a grander perspective, about the relationship among the universe and human as well as human and human. The most important literature of Taoism is Tao Te Ching. The main doctrines of Tao Te Ching include: a natural state of being and Non-action.To Laozi, the way of water is completely different from the way of people with desire. As the source of life, water nourishes all living things on Earth. Water contributes to the world without regard for gain of loss. Remaining low, level, and quiet, water embraces and reflects everything under heaven. Water is invincible because it desires nothing and contends for nothing. It’s soft but not weak, instead, it’s full of strength. Water has three important virtues we can learn from, Which is “H2O”——humility, harmony and openness. The influence of Taoism lies in every single aspect of Chinese culture, such as traditional Chinese painting, music and Taiji(an ancient but popular Chinese self-defense art). Beyond that, Taoism has broken the boundaries of nations and attracted global attention and recognition. Of all ages, Taoist ideas have invested Chinese culture and art with a unique tone and an aesthetic beauty that emphasize inner spirit rather than outward forms.

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18

Sriyono, Sriyono. "Kearifan Lokal Dalam Sastra Lisan Suku Moy Papua." ATAVISME 17, no. 1 (June 30, 2014): 55–69. http://dx.doi.org/10.24257/atavisme.v17i1.19.55-69.

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This research is aimed at describing the local wisdom in the oral literature of Moy tribe in Papua. The main data of this research is the oral literature of Moy tribe. Based on the analysis, there are some local wisdom found in the oral literature of Moy Tribe, such as the using of clay as a basic material of ceramics; the using of bia (shell) as a horn; building the harmony with nature, human being, and God; identifying the spirit of jungle and the way to overcome their disturbance; giving a name to such animal or a plan; prohibition of committing adultery; spell of covering snow; martial knowledge and strategy; and concept of mountain as the source of water. This research is aimed at describing the local wisdom in the oral literature of Moy tribe in Papua. The main data of this research is the oral literature of Moy tribe. Based on the analysis, there are some local wisdom found in the oral literature of Moy Tribe, such as the using of clay as a basic material of ceramics; the using of bia (shell) as a horn; building the harmony with nature, human being, and God; identifying the spirit of jungle and the way to overcome their disturbance; giving a name to such animal or a plan; prohibition of committing adultery; spell of covering snow; martial knowledge and strategy; and concept of mountain as the source of water. Key Words: oral literature, local wisdom Abstrak: Penelitian ini bertujuan mendeskripsikan kearifan lokal dalam sastra lisan suku Moy di Papua. Sumber data penelitian ini adalah sastra lisan suku Moy. Penelitian ini menghasilkan temuan bahwa kearifan lokal yang dimiliki oleh suku Moy, antara lain sebagai berikut: pembuatan keramik dari kanah liat; pemanfaatan kulit bia sebagai alat pemanggil; membangun harmoni dengan alam, manusia, dan Tuhan; mengenali makhluk penunggu hutan dan cara mengatasi gangguan makhluk tersebut; pemberian nama pada jenis binatang dan tanaman tertentu; larangan berbuat zina; ilmu salju tutup; strategi dan ilmu perang; serta konsep gunung sebagai sumber mata air

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19

Baranauskaite, Lina, and Daiva Jurevicienė. "Identification of Lithuanian International Trade Risk in Beverages." Economics and Culture 18, no. 1 (June 1, 2021): 100–112. http://dx.doi.org/10.2478/jec-2021-0008.

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Abstract Research purpose. The article aims to identify the risk groups arising in foreign trade in the four main groups of processed beverages at a national level. Design / Methodology / Approach. Processed agricultural drinks do not fall into the category of essential food. The article examines four main drink groups: waters (including mineral waters and aerated waters, with additive), beer, wine, and other alcoholic (e.g., spirits, liqueurs, whiskies, rums, gins, vodkas, etc.) beverages. The case of Lithuania is presented. Analysis and assumption of scientific literature and TOPSIS method are used. The study does not aim to assess all risk factors but to identify the groups of risk factors and to rank them according to their importance for each processed beverage sectors supply chains. Findings. Based on the scientific literature analysis, the eight risk groups were identified and were evaluated according to their importance for the beverages supply chain. Experts ranked risk groups taking into account their importance for international processed beverages trade for each product group. The results show that the most important is the Demand risks group for all processed beverages, and the least important is Political risk. The significance of other risk groups for a particular beverage supply chains differs. Supply risks were second in the ‘water with add’ group, while in the ‘other alcohol’ group, it is in fourth place. For the ‘other alcohol’ group, supply risks are less significant. Production risks are one of the most important in the wine trade. Financial risks are one of the most important in the ‘other alcohol’ group. Management and operational risks play an essential role in the beer supply chains. The least significant is three risk groups: Logistical and infrastructural risks, Policy and regulatory risks, Political risks. Originality / Value / Practical implications. The identified risks groups in the four main groups of processed beverages can help shape the country’s trade policy, mitigate trade risks, and effectively manage the agricultural trade beverage subsector. Research results can be practically used both for government or business decisions and for the public sector (trade associations).

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20

Sutina, Sutina. "Aktualisasi Nilai-Nilai Astha Brata Untuk Pengembangan Jiwa Kepemimpinan Generasi Z." Social, Humanities, and Educational Studies (SHEs): Conference Series 5, no. 1 (January 3, 2022): 273. http://dx.doi.org/10.20961/shes.v5i1.57808.

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<em>A government has several leadership traits, one of which is the leadership trait that comes from Java, namely Asta (Astha) Brata. Etymologically comes from Sanskrit, Asta means eight; and Brata: means practice or guidelines, in essence it contains eight teachings of leadership behavior which are symbolized by the attributes of the gods of nature, namely: sky, sun, wind, water, ocean, moon, stars, and fire. The current generation is still many who do not know the importance of the values contained in the teachings of Astha brata. This paper aims to manifest the values of Astha Brata for the development of the leadership spirit of Generation Z. This article uses a literature study method which will then be analyzed in a qualitative descriptive manner. The results carried out in the literature study stated that the leadership values in the teachings of Astha Brata can be manifested in the development of the leadership spirit of generation Z.</em>

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21

Nikolic, Milorad. "An Investigation of Vitruvius’ Technical Vocabulary Relating to Water Conduits and Pipelines in De arch. 8.6.6-9: vis spiritus and colluviaria (Re)examined1)." Mnemosyne 64, no. 3 (2011): 424–46. http://dx.doi.org/10.1163/156852511x505060.

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AbstractThis article investigates the terms vis spiritus and colluviaria in the context of Vitruvius’ description of water pipelines (De arch. 8.6.6-9) by comparing the Vitruvian passage with Greek medical texts and concepts from fluid mechanics. It makes a new suggestion for the translation of the hapax legomenon colluviaria and supports a reinterpretation of the technical term vis spiritus.

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Retno Yulianti, Dwiana, Sriwahyu Istana Trahutami, and Reny Wiyatasari. "The Meaning of Water in Javanese Padusan and Japanese Misogi-Harai Rituals." E3S Web of Conferences 317 (2021): 02023. http://dx.doi.org/10.1051/e3sconf/202131702023.

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Indonesia and Japan are two countries known for their high regard for culture and tradition, with no exception for those associated with religious rituals. In Japan, the Shinto religion is highly renowned for being the existing and believed ancestor religion. Meanwhile, in Indonesia, Islam is the largest religion that has indirectly influenced the cultures and traditions developed in society. Both Islam and the Shinto have a purification ritual with water as their medium, Padusan and Misogi-Harai, respectively. This study focuses on three things, i.e., the history, time of performance, and ritual procedure, to examine the corresponding meaning of the water as the media in both rituals. The method used to collect data is the literature study, and the data is then analyzed using the qualitative content analysis method. As a result of the three aspects studied, two similar meanings of water to the ritualistic purpose were discovered, i.e., purifying the soul from impurities/sin and returning the spirit to devotion to God.

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23

Maurice Kenny. "Spirits." Studies in American Indian Literatures 20, no. 3 (2008): 97–98. http://dx.doi.org/10.1353/ail.0.0038.

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Nose, Akira. "Components in water reduce the alcohol-stimulative taste of spirits." MOJ Food Processing & Technology 9, no. 2 (March 21, 2021): 39–42. http://dx.doi.org/10.15406/mojfpt.2021.09.00258.

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Effects of solutes on the stimulative taste of ethanol in transparent spirits such as vodkas were reviewed. It was demonstrated that MgCl2, MgSO4, and NaHCO3 could reduce the alcohol-stimulative taste of spirits and, at the same time, strengthen the hydrogen-bonding structure of water-ethanol in spirits. It was suggested the reduction of the alcohol-stimulative taste is related with a change of the hydrogen-bonding structure in spirits by proton nuclear magnetic resonance (1H NMR) spectroscopy. These salts in spirits seem to be originated in water added to spirits before bottling. Some salts in water could affect the stimulative taste of ethanol in spirits.

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25

Dietz, Sheila. "Spirits Rising." Antioch Review 52, no. 3 (1994): 486. http://dx.doi.org/10.2307/4613004.

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26

Reid, David. "Spirits Odorous." Milton Quarterly 25, no. 4 (December 1991): 140–43. http://dx.doi.org/10.1111/j.1094-348x.1991.tb00453.x.

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27

Comte, Edward Le. "Spirits Odorous." Milton Quarterly 28, no. 1 (March 1994): 17–18. http://dx.doi.org/10.1111/j.1094-348x.1994.tb00462.x.

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28

Cockx, Lara, Giulia Meloni, and Johan Swinnen. "The Water of Life and Death: A Brief Economic History of Spirits." Journal of Wine Economics 16, no. 4 (November 2021): 355–99. http://dx.doi.org/10.1017/jwe.2021.9.

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AbstractSpirits represent around 50% of global alcohol consumption. This sector is much less studied than other alcoholic beverages such as wine or beer. This paper reviews the economic history of spirits and analyzes recent trends in the spirits markets. The technology to produce spirits is more complex than for wine or beer. Distillation was known in ancient Chinese, Indian, Greek, and Egyptian societies, but it took innovations by the Arabs to distill alcohol. Initially, this alcohol was used for medicinal purposes. Only in the Middle Ages did spirits become a widespread drink. The Industrial Revolution created a large consumer market and reduced the cost of spirits, contributing to excess consumption and alcoholism. Governments have intervened extensively in spirits markets to reduce excessive consumption and to raise taxes. There have been significant changes in spirits consumption and trade over time. Over the past 50 years, the share of spirits in global alcohol consumption increased from around 30% to around 50%. In the past decades, there was strong growth in emerging markets, including in China and India. Recent developments in the spirits industry include premiumization, the growth of craft spirits, and the introduction of terroir for spirits. (JEL Classifications: L51, L66, N40, Q11, Q18)

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Halperin, Daniel. "A Month for the Entertainment of Spirits; Mammy Water In Search of the Water Spirits in Nigeria:A Month for the Entertainment of Spirits.;Mammy Water: In Search of the Water Spirits in Nigeria." Anthropology of Consciousness 4, no. 2 (June 1993): 25–26. http://dx.doi.org/10.1525/ac.1993.4.2.25.

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30

Wallace, Mark I. "Christian Animism, Green Spirit Theology, and the Global Crisis Today." Journal of Reformed Theology 6, no. 3 (2012): 216–33. http://dx.doi.org/10.1163/15697312-12341272.

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Abstract This essay analyses the biblical promise and ethic of Christian animism: because everything God made is a bearer of the Holy Spirit human beings are obligated to care for creation. Three points are made. a) A retrieval of the Spirit’s disclosure of herself in the biblical literatures as one with the four cardinal elements —Earth, air, water, and fire. b) An analysis of how the Spirit is the “soul” of the Earth—the breath of creation—and the Earth is the “flesh” of the Spirit—the living landscapes of divine presence. c) A study of the significance of the church surviving in a period when the message of the Gospel is fundamentally threatened; this is the alarming status confessionis of our time. The hope of Christian animism—the vision of a shared and verdant Earth saturated with divine presence—is the ground for religiously charged transformative responses to the crisis of unsustainable living today.

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Setem, I. Wayan, I. Wayan Kondra, and I. Made Gede Putra Jaya. "TOYA CAMPUHAN: AIR DAN PERADABAN MANUSIA DALAM PENCIPTAAN SENI LUKIS." Brikolase : Jurnal Kajian Teori, Praktik dan Wacana Seni Budaya Rupa 14, no. 1 (August 19, 2022): 115–31. http://dx.doi.org/10.33153/brikolase.v14i1.4232.

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TThe purpose of this research and art creation is to create and present artworks with “Toya Campuhan: Water and Human Civilization” as the source of inspiration. World civilization, especially in ancient Bali, has emerged and developed around water as its source of life. Water sources, such as river confluences, act as a pulse, supporting the joints that contribute significantly to various parts of physical and spiritual life. Due to this, water must be conserved, so that they always provide benefits for the journey of human life far into the future. However, the current condition of rivers in Bali is really worrying, as various pollutants pollute them. Slowly but surely, the water condition will worsen if we continue to let it be. This evokes my empathy, emotion, and hope about a healthy river confluence as a mission that I wanted to convey through the creation of this painting. This creation model becomes a cultural expression as a medium for increasing public appreciation to raise the spirit of ecological resilience over the problem of water pollution. This creation is based on research, where the method consists of two parts, namely the research method and the creation method. The research method uses an anthropological approach, especially related to ethnography. Meanwhile, the creation method passes through three stages: exploration, improvisation, and the embodiment of the work, which is preceded by a study of similar works of art and literature review.

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Cheah, Pheng. "Worlding Literature: Living with Tiger Spirits." diacritics 45, no. 2 (2017): 86–114. http://dx.doi.org/10.1353/dia.2017.0008.

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RUSSETT, CYNTHIA. "SPIRITS AND SCANDALS." Yale Review 87, no. 2 (September 20, 2010): 149–56. http://dx.doi.org/10.1111/j.1467-9736.1999.tb00020.x.

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Fraser, Russell. "Rest, Perturbed Spirits." Sewanee Review 119, no. 2 (2011): 237–55. http://dx.doi.org/10.1353/sew.2011.0038.

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Rajappa, Margret Chandira. "An Overview of Ondine’s Curse and its Diagnostic Options in the Medical Field." Journal of Communicable Diseases 52, no. 02 (June 30, 2022): 89–94. http://dx.doi.org/10.24321/0019.5138.202276.

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One of the most captivating mythical tales in the realm of medicine is Ondine’s curse. Ondine was an eternal water spirit who became human after falling in love, marrying, and having a child with a man. When she saw her husband sleeping with another woman, she cursed him to stay awake to control his breathing, according to one version of the story. The unusual illness marked by loss of autonomic breath control while voluntary breathing remains intact was cleverly called “Ondine’s curse” during the nineteenth century. Nowadays, Ondine’s curse is most commonly connected with congenital central hypoventilation syndrome; nevertheless, it is also used to describe a variety of respiratory illnesses in the medical literature.

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Yang, Hua. "Water Spirits of the Yangzi River and Imperial Power in Traditional China." Religions 13, no. 5 (April 22, 2022): 387. http://dx.doi.org/10.3390/rel13050387.

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Most research on the water spirits of the Yangzi has focused on popular worship and paid little attention to the Confucian discourse and its major role in establishing imperial legitimacy. Yet it is a crucial aspect to understand traditional politics in China. The water spirits of the Yangzi River and its tributaries and lakes were venerated, offered imperial sacrifices, and incorporated into codes of state ritual in traditional China. The canonized sacrifices to the water spirits of the Yangzi River basin symbolized the religious–political legitimacy of the imperial regimes. When an imperial court offered sacrifice to the water spirits of the Yangzi River basin incorporated by previous dynasties, this action demonstrated that the current court directly connected to past regimes and inherited the authority of sacrifice passed down from the ancient and the orthodox tradition of Confucian ritual classics. Since the majority of dynasty capitals in traditional China were located in the north with fewer rivers, worshipping water spirits of the Yangzi River basin would imply recognition and blessing from southern divinities. The practice of granting noble titles and temple plaques to those water spirits would further demonstrate the imperial courts’ control over the divine power. By communicating with and managing the water spirits of the Yangzi River, the imperial courts would also symbolize their political and military administration over the south and they are united, rather than divided, regimes.

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Rico. "Seeking Balance: African Autobiography as Philosophy in Malidoma Patrice Somé's Of Water and the Spirit: Ritual, Magic and Initiation in the Life of an African Shaman." Research in African Literatures 47, no. 1 (2016): 76. http://dx.doi.org/10.2979/reseafrilite.47.1.76.

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Kotowska-Miziniak, Joanna. "Celle qui ne berce pas : le concept bachelardien de la maternité des éléments révisé par Michel Butor." Romanica Cracoviensia 21, no. 4 (November 22, 2021): 301–8. http://dx.doi.org/10.4467/20843917rc.21.030.14432.

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The one who does not cradle: Gaston Bachelard’s concept of maternity of the elements revisited by Michel Butor Michel Butor’s experimental spirit leads him to challenge the optimistic vision of water and earth created by the 20th century philosopher Gaston Bachelard. In his New Novel published in 1956, L’Emploi du temps, Butor becomes particularly virulent in the face of an idea postulating the maternal aspect of two elements. He methodically questions all fundamental principles of Bachelard’s vision in order to explore the darker and more violent side of aquatic and telluric forces of nature.

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Friedrich, Hölderlin, Joseph Albernaz, and David Brazil. "Communism of Spirits." Germanic Review: Literature, Culture, Theory 97, no. 1 (January 2, 2022): 5–6. http://dx.doi.org/10.1080/00168890.2021.2022590.

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Ross, Robert L., and Robertson Davies. "Murther & Walking Spirits." World Literature Today 66, no. 4 (1992): 722. http://dx.doi.org/10.2307/40148701.

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McLeod, A. L., and H. Nigel Thomas. "Spirits in the Dark." World Literature Today 69, no. 3 (1995): 632. http://dx.doi.org/10.2307/40151551.

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Flores, Ysamur M., and Sabine Jell-Bahlsen. "Mammy Water: In Search of the Water Spirits of Nigeria." Western Folklore 53, no. 1 (January 1994): 91. http://dx.doi.org/10.2307/1499655.

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Zhu, Yi. "The Bestowal of Noble Titles upon the Mountain and Water Spirits in Tang China." Religions 13, no. 3 (March 8, 2022): 229. http://dx.doi.org/10.3390/rel13030229.

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In the Tang era, official sacrifices to mountain and water spirits became more methodical than those of the preceding dynasties. What deserves more attention is that the imperial court bestowed noble titles, which were normally awarded to aristocrats and powerful officials, on the twenty-eight mountain and water spirits, including the Five Sacred Peaks, Four Strongholds, Four Seas and Four Waterways. These practices reflected the two-sided attitude of the Tang rulers to the mountain and water spirits. When confronting violent political changes, the rulers yearned for blessings and protection from these natural deities. On the other hand, with the expansion of monarchical power in the secular world, they sought to establish their authority in the realm of divinity. Running parallel in most cases, the bestowal of nobility and the official sacrificial system constituted the official cult of mountain and water spirits, which survived until the first years of the Ming Dynasty.

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Andaya, Barbara Watson. "Rivers, Oceans, and Spirits: Water Cosmologies, Gender, and Religious Change in Southeast Asia." TRaNS: Trans -Regional and -National Studies of Southeast Asia 4, no. 2 (June 6, 2016): 239–63. http://dx.doi.org/10.1017/trn.2016.2.

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AbstractWater in many different forms and contexts is of central significance in Southeast Asia, and these differences are reflected in the vast range of spirits and deities. Despite wide variation, the most obvious distinction is between spirits associated with fresh and salt water. Those linked to water associated with fertility are typically regarded as female and sympathetic to human requests for assistance. By contrast, the spirits who inhabit turbulent river waters and patrol the shorelines may be male, female, or only vaguely gendered. Although they can be capricious and sometimes cruel, they are nonetheless amenable to individual or communal supplication. The same ambiguity is exemplified by the sea spirits, who extend rewards to those they favour but inflict harsh punishments when their anger is aroused. Yet regardless of their nature or the place with which they were associated, the ‘power base’ of indigenous spirits was always locally concentrated. The limitations in their reach help explain the appeal of cosmologies that extended across a much larger area, and even across the entire globe. The accompanying conceptualization of new and benevolent beings is especially evident in the maritime environment. Here human activity is male-dominated, and the male divinities and saints associated with supra-local belief systems might appear to be the natural guardians of mariners. Even so, culturally entrenched ideas of connections between water and maternal care facilitated the adoption of female deities as protectors of ocean-going voyagers.

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Tanaka, Kathryn M., and Joshua Lee Solomon. "Guest Editors’ Introduction: Spirits and Modern Japanese Literature." Japanese Studies 39, no. 1 (January 2, 2019): 1–6. http://dx.doi.org/10.1080/10371397.2018.1544459.

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Pearl, Monica B. "“A Thousand Kindred Spirits”." Radical History Review 2021, no. 140 (May 1, 2021): 217–25. http://dx.doi.org/10.1215/01636545-8841814.

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Abstract This article is one woman’s reflection on her experiences as a member of ACT UP/New York in the late 1980s and early 1990s through the lens of subsequent engagement in scholarship on AIDS representation in literature and visual media. Excerpted from a keynote address at a conference on the thirtieth anniversary of ACT UP at the University of York in June 2017, this essay reflects on the legacy of AIDS activism, ACT UP meetings, women and AIDS, needle exchange, safe sex workshops, the creation of the book Women, AIDS, and Activism, and queer kinship and conversation.

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Sleptsov, Yu A. "Mythological Xullyukuns in Beliefs of Yakuts (Sakha) (Expedition Materials)." Nauchnyi dialog, no. 8 (August 24, 2021): 467–77. http://dx.doi.org/10.24224/2227-1295-2021-8-467-477.

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Information about the mysterious supernatural water creature “xullyukun” is summarized in the article. It is emphasized that it takes its place in the pantheon of deities among the Yakuts (Sakha) — one of the indigenous peoples in the North-East of the Russian Federation. It is noted that Russian and foreign travelers, political exiles, and research scientists wrote about the traditions, life and religion of the Yakuts (Sakha) at different times. The descriptions of the beliefs of the Yakuts (Sakha) are given, in which there are references to the water creatures “xullyukuns”. The author has reviewed the literature where the “xullyukuns” are mentioned. The version proposed by scientists is analyzed, that “xullyukun” is a blending of the ancient spirit-master of water and an evil demon, which became possible due to the fact that this image correlated with the idea of the migration of aquatic animals from water to land and back. The author of the article is critical of such judgments. The data collected by the author of the article during numerous expeditions to the north-east of Yakutia, where the old image of the creature of the pre-Christian period has been preserved, is presented. On the basis of research, the author comes to the conclusion that the image of “xullyukun” is incomparable with the devil. It has been proved that “xullyukun”, according to ancient beliefs, is a creature — the arbiter of human destinies, and the new image is associated with Christmas divination, where the influence of Christianity is seen. The author of the article shares the original sources. Information collected in the field during conversations with informants is introduced into scientific circulation.

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Hanousek Čiča, Karla, Priska Lukin, Dorota Derewiaka, Jasna Mrvčić, and Damir Stanzer. "Chemical Composition, Physical Properties, and Aroma Profile of Ethanol Macerates of Mistletoe (Viscum album)." Beverages 8, no. 3 (August 7, 2022): 46. http://dx.doi.org/10.3390/beverages8030046.

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Maceration parameters such as alcohol and mistletoe content were studied to obtain high-quality macerates to produce biska, a traditional Istrian herbal spirit. An ethanol–water solution containing 25, 40, 55, and 70 v/v% ethanol and 20, 40, and 80 g/L mistletoe was macerated and pH, total acids, extract content, and color parameters were measured. Volatile compounds were determined by GC/MS. More than 150 different volatile compounds were detected. The composition of the ethanol–water solution and mistletoe content affects the values of total extract, total acids, and color. Samples with lower alcohol content have a higher number of different acids, aldehydes, alcohols, esters, and ketones, while macerates with higher alcohol content are rich in hydrocarbons and terpenes. Ethyl decanoate; ethyl hexynoate; ethyl octanoate; benzaldehyde; hexanal; octanal; and the terpene compounds limonene, cymene, menthone, humulene, eucalyptol, linalol, and borneol contribute significantly to the aroma of the macerates due to a low odor threshold. Ylangene and α- and β-bourbonene are tentatively determined new terpene molecules that are not found in the mistletoe literature, as well as thujone, which was also detected. For the preparation of aromatic macerates, 40–50 v/v% ethanol and about 40 g/L mistletoe should be used.

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Talib Naji, Merwa, and Sana Lazim Al-Ghareeb. "Zombie: A Metaphor of Modern World." Journal of Education College Wasit University 48, no. 1 (August 1, 2022): 435–42. http://dx.doi.org/10.31185/eduj.vol48.iss1.2913.

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Zombies as a sub-genre of horror, has been haunting our spirit as entity which provoke fear that exceeds the limits of horror sometimes. yet what if it is creation was not meant to be an act of entertainment as it is offered and being introduced by film makers and producers? What will we find if we dig deep into the essence of its creation from the beginnings? The fact that this kind of literature works on our deepest fears and uses our anxieties to reach its aim is obviously the means used by the writers to achieve what they want. Moreover that,the zombie is often linked to the concepts of capitalism and industrialization.

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Bristley, Joseph, and Erdene-Ochir Tumen-Ochir. "‘Tears of Rejoicing Spirits’." Inner Asia 23, no. 1 (May 26, 2021): 131–49. http://dx.doi.org/10.1163/22105018-12340165.

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Abstract Accounts of Mongol mountain sacrifices (ovoo takhilga) variously focus on transactional offerings that elicit benefits from local spirits and on the patron-like position held by spirits towards those who supplicate them. In contrast this article explores how, in such ceremonies, human–spirit relations are shaped through the enactment of emotions: in this context, happiness. Bringing classic literature on sacrifice into dialogue with recent studies of happiness as a social phenomenon, we argue that the generation of happiness (bayarluulakh; bayasgakh) in local spirits is of great importance in mediating the distance between spirits and their human neighbours. This mediation allows for the shaping of optimal post-sacrificial relations between these two categories of being. Our argument is made through an analysis of ethnographic and linguistic data relating to an ovoo takhilga in a Khalkha area of central Mongolia.

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