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Journal articles on the topic 'Apparitions'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Liutikas, Darius. "Apparitions of Virgin Mary: Sociological Analysis." Sociologija. Mintis ir veiksmas 44, no. 1 (December 20, 2019): 155–86. http://dx.doi.org/10.15388/socmintvei.2019.1.12.

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The main purpose of this article is to discuss the social aspects of the apparitions of the Virgin Mary, the development of apparition places, as well as the motivation and behavioral characteristics of pilgrims going to the miraculous places of the Virgin Mary in Lithuania. The article reviews the criteria recognized by the Church for assessment of the authenticity of apparitions, their characteristics, paradigm, and other scientific researches, a list of the Vatican-approved apparitions and apparition places in Lithuania. We used the main elements of the paradigm of apparitions for an empirical study of the officially recognized apparition in Šiluva, Lithuania. Finally, we also explore the complex motivation of religious tourism and pilgrimage. It relates to the manifestation of pilgrims’ personal or community values and identity as well as other cognitive or social motives. The paper concludes that the apparitions of the Virgin Mary take place in locations where social groups resist political, social, or moral change. Therefore, places of apparitions become a continuously re-created and re-interpreted social reality.

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2

Krebs, Jill M. "The Body of Mary: Embodiment and Identity in Modern Apparitions." Religion and Gender 7, no. 2 (February 19, 2017): 224–39. http://dx.doi.org/10.18352/rg.10149.

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In modern Marian apparitions, Mary’s material presence is evoked for believers, who negotiate religious and other identities around her maternal figure. My contention, drawing from material theories of religion and postcolonial theories, and based on ethnographic fieldwork at one apparition site in addition to social scientific literature, is that Roman Catholic devotees of Mary negotiate identities along three trajectories. First, apparitions offer sites for individuals to articulate ethnic and national identities through devotional practices. Second, individuals bring apparitional messages and interpretations to bear on contemporary political concerns. Finally, sites afford opportunities for devotees to foster relationships with Mary as agent. Material and postcolonial theories illustrate how embodiment and presence inform devotees’ identities as children of Mary.

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3

Krebs, Jill. "“Prayer is the answer”: Apocalypticism, Our Lady, and Catholic Identity." Religion and American Culture: A Journal of Interpretation 26, no. 1 (2016): 1–30. http://dx.doi.org/10.1525/rac.2016.26.1.1.

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AbstractApocalyptic beliefs are common in modern Marian apparitions and represent an important area of tension between believers and skeptics—tension that in part determines the official Church stance toward, as well as popularity and longevity of, the apparition. Apocalypticism therefore is an important component of Catholic identity for many Marian devotees. Drawing from a case study of a modern apparition site in rural Emmitsburg, Maryland, I argue that apocalyptic beliefs shape Catholic identity by framing social and religious changes as evidence of coming chastisement; galvanize action among believers, who both prepare for and attempt to avert apocalypse; and validate the Catholic identity of those individuals marginalized within their communities because of those same apocalyptic beliefs. Using Christian Smith's subcultural identity theory of religious persistence and strength, as well as literature on apparitional movements, I describe the dynamics of apocalyptic belief in modern Marian apparitions, explore how the tension engendered by apocalypticism promotes strong identity through symbolic boundary marking, and argue that such beliefs shape Catholic identity for apocalyptic Catholics.

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4

Gladyshev, A. B., A. N. Fomin, and D. S. Ermolenko. "Mobile complex of electronic countermeasures of satellite navigation systems for unmanned aerial vehicles." Spacecrafts & Technologies 6, no. 1 (March 29, 2022): 38–44. http://dx.doi.org/10.26732/j.st.2022.1.05.

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In this time using small unmanned pilot apparitions, weight until 10 kg in search and sabotage target acquires more and more relevance. Besides using resources of radiolocation for searching come less effective. It is due to small sizes unmanned pilot apparition, materials which are used in this and low flying of apparitions. Because more effective resources nitralisation small unmanned pilot apparition is instrument of radio-electronic suppression. Use in unmanned satellite systems of navigation with replacing antenna include navigation receivers in the upper hemisphere of apparitions create some problem of jamming by ground-based means of radioelectronic suppression. In this document provide variant of mobile complex include radio-electronic suppression satellite systems of navigation unmanned pilot apparitions with using passive radio-reflection with aerodynamic stabilization devices. This complex of model, calculated power jamming signal, defined using range of transmitting device, retold types of transmitting antennas used.

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5

Krebs, Jill. "Transposing Devotion." Nova Religio 19, no. 3 (February 1, 2016): 31–53. http://dx.doi.org/10.1525/nr.2016.19.3.31.

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This article extends recent scholarship on new religious movements that has stressed newness, tension, and social alignment. New Catholic communities that have grown around contemporary Marian apparitions allow the application of theoretical models and add nuance to understandings of new movements in the Catholic context. Drawing from fieldwork since 2010 at two apparition sites, rural Emmitsburg, Maryland and suburban Gaithersburg, Maryland, I find that apparitional movements—often marginalized within their parishes—lead to internal tension for individuals involved. The ways that these individuals resolve this tension problematize notions of conflict and alignment, tradition, and innovation. I propose that philosopher Rosi Braidotti’s metaphor of transpositions offers an apt approach to apparitional movements.

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6

Caputo, Giovanni B., Marco Bortolomasi, Roberta Ferrucci, Mario Giacopuzzi, Alberto Priori, and Stefano Zago. "Visual Perception during Mirror-Gazing at One’s Own Face in Patients with Depression." Scientific World Journal 2014 (2014): 1–4. http://dx.doi.org/10.1155/2014/946851.

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In normal observers, gazing at one’s own face in the mirror for a few minutes, at a low illumination level, produces the apparition of strange faces. Observers see distortions of their own faces, but they often see hallucinations like monsters, archetypical faces, faces of relatives and deceased, and animals. In this research, patients with depression were compared to healthy controls with respect to strange-face apparitions. The experiment was a 7-minute mirror-gazing test (MGT) under low illumination. When the MGT ended, the experimenter assessed patients and controls with a specifically designed questionnaire and interviewed them, asking them to describe strange-face apparitions. Apparitions of strange faces in the mirror were very reduced in depression patients compared to healthy controls. Depression patients compared to healthy controls showed shorter duration of apparitions; minor number of strange faces; lower self-evaluation rating of apparition strength; lower self-evaluation rating of provoked emotion. These decreases in depression may be produced by deficits of facial expression and facial recognition of emotions, which are involved in the relationship between the patient (or the patient’s ego) and his face image (or the patient’s bodily self) that is reflected in the mirror.

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7

Krebs, Jill M., and Joseph Laycock. "Marian Apparitions as New Religious Movements." Nova Religio 21, no. 2 (November 1, 2017): 5–12. http://dx.doi.org/10.1525/nr.2017.21.2.5.

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Marian apparitions, as diverse, global, and dynamic phenomena, offer opportunities for multi-disciplinary and cross-cultural analysis. We are pleased in this special issue to offer seven essays highlighting the increasing internationalization of Marian devotional movements. Our contributors, using both local case studies and a global, comparative view to explore instances of apparitions in North America, Europe, Asia, and Australia, collectively indicate three major points. First, apparitional movements are globally-connected, complex, and multi-layered. Second, apparitional movements are situated among so many social and political nodes that they are diverse, even internally, and therefore difficult to categorize. Third, apparitions are informed by both grassroots activism and institutional religious structures. These themes challenge categories in the study of religion, including disciplinary categories, and pose questions for further research.

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8

Zimdars-Swartz, Sandra L. "Lipa Comes to Necedah." Nova Religio 21, no. 2 (November 1, 2017): 100–110. http://dx.doi.org/10.1525/nr.2017.21.2.100.

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In the late summer and fall of 1950, Juliet Hughes, a self-appointed promoter of a Marian apparition at Lipa in the Philippines, joined the crowds assembling for apparitions of the Virgin in Necedah, Wisconsin. The story of Hughes’ visits to Necedah—including a miraculous rose petal she brought from Lipa as well as her meetings with visionary Mary Ann Van Hoof and a number of Necedah pilgrims—highlights the importance of person-to-person encounters at an active apparition site. Indeed, the events described here suggest that when miraculous objects and miracle stories are shared among various sites, these encounters can trigger powerful experiences of signs that enable devotees to perceive these apparitions as testifying to the same transcendent reality. These experiences function as building blocks for a global apparition network.

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9

WASSERMAN, SARAH L. "Ephemeral Gods and Billboard Saints: Don DeLillo's Underworld and Urban Apparitions." Journal of American Studies 48, no. 4 (May 28, 2014): 1041–67. http://dx.doi.org/10.1017/s0021875814001236.

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In this essay, I examine the hyper-modern apparition with which Don DeLillo concludes Underworld alongside a “real-life” image, said to look like the Virgin Mary, which appeared in April 2005 in Chicago on the wall of a highway underpass. I argue that discussing these two apparitions together highlights how both images transform urban surfaces and waste, creating new sites around which collectivities take shape. The pairing also illustrates the mode of perception that the apparitions engender, one that makes urban realities of class dispossession and minority displacement visible. Drawing upon Walter Benjamin's notion of the wish image and Merleau-Ponty's concept of “perceptual faith,” I argue that these apparitions evoke the otherworldly but ultimately insist upon the material dimensions of urban life.

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10

Halemba, Agnieszka. "Apparitional Movements as Sites of Religious Experimentation." Nova Religio 21, no. 2 (November 1, 2017): 43–58. http://dx.doi.org/10.1525/nr.2017.21.2.43.

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Based on an analysis of existing literature on Marian apparitions and field research-based case study from contemporary Transcarpathian Ukraine, this article asserts that an interpretation of Marian apparitional movements as a form of acquiescence to the authoritarian and conservative vision of the Catholic Church is too simplistic. The Virgin Mary appears in moments of crisis that are often caused or exacerbated by conflicts, especially ecclesiastical ones and it is also true that the sites of apparitions often do give a voice to those critical of modern changes. However, they are not always instrumentalized in support of conservative ideas. To the contrary, Marian apparitions are often sites of religious experimentation and innovation. On the one hand the Church can be extremely skeptical of or even hostile to apparitional events, still on the other hand the Church makes use of them as places of religious modernization with an aim to revitalize religious adherence.

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11

Park, Karen E. "Adele Brise." Nova Religio 21, no. 2 (November 1, 2017): 73–84. http://dx.doi.org/10.1525/nr.2017.21.2.73.

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This article explores the prophetic and priestly, or sacramental, authority of visionary Adele Brise, a Belgian immigrant to Wisconsin who in 1859 received a vision of the Virgin Mary that became known as the apparition of Our Lady of Good Help. In this article, I show that when the prophetic dimension of Mary’s locution to Brise was fulfilled, Brise’s authority increased dramatically; moreover, when Brise subsequently was excommunicated for refusing to remain silent about the apparition, she preached to and said Mass for her followers. When, 150 years later, Church authorities approved the apparition as “worthy of belief,” they created an official interpretation of Brise’s obedience to Church authorities, but such obedience is not supported by archival or other contemporary accounts. The story of Adele Brise and the apparition of Our Lady of Good Help provides an important context for understanding the tension between clergy and laity within the context of Marian apparitions, and it illustrates the extent to which these apparitions can provide access to sacred authority for visionaries and their followers.

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12

Andriopoulos, Stefan. "Kant's Magic Lantern: Historical Epistemology and Media Archaeology." Representations 115, no. 1 (2011): 42–70. http://dx.doi.org/10.1525/rep.2011.115.1.42.

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This essay juxtaposes Kant's critical epistemology with the visual medium of the phantasmagoria and a contemporaneous debate about spirit apparitions. Kant's notion of Erscheinung as an appearance or apparition of a supersensory thing in itself draws on the previous hypothesis of genuine spirit apparitions from his Dreams of a Spirit Seer (1766). His doctrine of transcendental illusion, by contrast, adapts a second, skeptical explanation of spirit visions by describing speculative metaphysics as a “magic lantern of brain phantoms.” Kant thereby transforms the optical instrument into an epistemological figure, highlighting the unreliability and limits of philosophical knowledge.

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13

Izaac, Françoise, Nathalie Le Monnier, and Nicolas Velut. "Apparitions…" VST - Vie sociale et traitements N° 152, no. 4 (October 28, 2021): 56–59. http://dx.doi.org/10.3917/vst.152.0056.

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14

Levine-Keating, Helane. "Apparitions." American Book Review 36, no. 5 (2015): 17–18. http://dx.doi.org/10.1353/abr.2015.0097.

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15

Grennan, Eamon. "Apparitions." Sewanee Review 120, no. 2 (2012): 289. http://dx.doi.org/10.1353/sew.2012.0041.

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16

Freeland, Charles. "Apparitions." Research in Phenomenology 21, no. 1 (1991): 204–11. http://dx.doi.org/10.1163/156916491x00161.

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17

Barbato, Mariano P. "Tamed Mobilization. Marian Messages, Pilgrim Masses and Papal Moderateness in Fatima since Paul VI." Religions 12, no. 9 (August 24, 2021): 671. http://dx.doi.org/10.3390/rel12090671.

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Marian apparitions attract modern masses since the 19th century. The radical message of the apparition asking for penitence and the return of public and politics to God resonated well within major parts of Catholicism. While popes kept promoting Marian pilgrimages in order to secure their public and political standing throughout the 20th and 21st century, they tried to control the masses and to attenuate the messages. Particularly since the Second Vatican Council, the popes tamed mobilization. Instead of stirring up the masses, popes kept modest at Marian apparitions sites. A quantitative analysis of the papal documents issued during papal journeys to Fatima, the most political apparition of the 20th century, shows that a modest religious discourse about God and world had been presented instead of promoting the critical messages of the apparition. Following the methodological ideal of parsimony, the analysis concentrates on the most uttered words during the journeys and compares the four pontificates since Paul VI. Instead of stressing the radical message of Fatima, which is introduced in the discussion of the findings, the pontificates share a modest Catholic discourse.

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18

Granvik, Mikael, and Karri Muinonen. "Near-Earth-Object identification over apparitions using n-body ranging." Proceedings of the International Astronomical Union 2, S236 (August 2006): 281–90. http://dx.doi.org/10.1017/s1743921307003341.

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AbstractUnder ideal conditions, Earth-based telescopes can observe near-Earth objects (NEOs) continuously from a few days to months during each apparition. Due to the usually complicated dynamics of the Sun-Earth-NEO triplet, the time interval between consecutive apparitions typically ranges from months to several years. On these time scales, exiguous single-apparition sets (SASs) of observations having short observational time-intervals lead to substantial orbital uncertainties. Linking of SASs over apparitions thus becomes a nontrivial task. For example, of a total of roughly 4,100 NEO observation sets, or orbits, currently known, some 2,300 are SASs, for which the observational time interval is less than 180 days. Either these SASs have not been observed at an apparition following the discovery apparition or the linkage of SASs has failed, an option which should preferably be eliminated. As a continuation to our work on the short-arc linking problem at the discovery moment (Granvik & Muinonen, 2005, Icarus 179, 109), we have investigated the possibility of using a similar method for linking exiguous SASs over apparitions. Assuming that the observational time-interval for SASs of NEOs is typically at least one day (minimum requirement set by the Minor Planet Center), the orbital-element probability-density function is constrained as compared to the typical short-arc case with an observational time interval of only a few tens of minutes. Because of the smaller orbital-element uncertainty, we can use the short-arc method (comparison in ephemeris space) for longer time spans, or even do the comparison directly in the orbital-element space (Cartesian, Keplerian, equinoctial, etc.), thus allowing us to assess the problem of linking SASs of NEOs. Due to possible close approaches with the Earth and other planets, and substantial propagation intervals, we have developed new n-body techniques for the orbit computation.

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19

Ballengée, Brandon. "Environmental Apparitions." Issues in Science and Technology 40, no. 1 (October 2, 2023): 68–75. http://dx.doi.org/10.58875/xlew7956.

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20

Goetz, Benoît. "Conversations/apparitions." Le Portique, Cahiers du Portique n°19 (August 31, 2022): 101–3. http://dx.doi.org/10.4000/leportique.4648.

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21

Talmont-Kaminski, Konrad. "Embracing Apparitions for Unity: Agnieszka Halemba on a Marian Apparition Site." Journal for the Cognitive Science of Religion 4, no. 2 (November 9, 2018): 185–96. http://dx.doi.org/10.1558/jcsr.37552.

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22

Britt, Brian. "Snapshots of Tradition: Apparitions of the Virgin Mary in Georgia." Nova Religio 2, no. 1 (October 1, 1998): 108–25. http://dx.doi.org/10.1525/nr.1998.2.1.108.

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ABSTRACT: On the thirteenth of each month, from October 1990 until May 1994, Nancy Fowler appeared on the porch of a farmhouse in Conyers, Georgia, to deliver the message she had received from an apparition of the Virgin Mary. On apparition days, up to 80,000 people brought rosaries and cameras to the grounds of the farm. This essay analyzes the use of traditional religious discourse and modern technologies such as photography by participants in the Conyers gatherings. Participants have also employed electronic mail and electromagnetic wave measurements to verify and legitimate the monthly apparitions. My analysis suggests that Conyers brings together traditional Marian discourse and modern technology to create a dynamic and popular religious setting.

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23

Rodrigues Junior, Nilton. "Maria, mãe e rainha da Criação." Revista Eclesiástica Brasileira 83, no. 324 (April 25, 2023): 22–38. http://dx.doi.org/10.29386/reb.v83i324.4739.

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Em 2015, o Papa Francisco publicou a encíclica Laudato Si’, apresentando sua proposta de Ecologia Integral, integrando preservação da Natureza com a experiência humana. Desde a fundação do Cristianismo, Maria, mãe de Jesus, recebeu devoção e carinho por parte dos cristãos, sustentando uma atitude maternal manifestada em diversas aparições. Nesse artigo trazemos sete dessas aparições. Nosso objetivo é iniciar um percurso de pesquisa sobre as possíveis relações das mariofanias e a Ecologia Integral. Os dados foram coletados nas descrições das aparições e analisados a partir das continuidades com os elementos materiais, imateriais e humanos. Nossa hipótese é que há uma relação entre a ecoespiritualidade e a espiritualidade mariana, sugerindo que os cenários (matas, florestas, pedras, águas etc.) em que se deram as aparições revelam o Projeto de Deus para a casa-comum. Palavras-chave: Maria; Aparições; Ecologia Integral. Abstract: In 2015, Pope Francis published the encyclical Laudato Si’, presenting his proposal for Integral Ecology, integrating nature preservation with the human experience. Since the foundation of Christianity, Mary, mother of Jesus, received devotion and affection from Christians, sustaining a maternal attitude manifested in several apparitions. In this article we bring seven of these apparitions. Our goal is to start a research journey on the possible relationships between mariophanies and Integral Ecology. Data were collected from descriptions of apparitions and analyzed from the continuities with material, immaterial and human elements. Our hypothesis is that there is a relationship between eco-spirituality and Marian spirituality, suggesting that the settings (woods, forests, rocks, water etc.) in which the apparitions took place reveal God’s Project for our common home. Keywords: Maria; Apparition; Integral Ecology.

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24

Haizmann, Christoph. "Apparitions du Diable." Libres cahiers pour la psychanalyse 6, no. 2 (2002): 117. http://dx.doi.org/10.3917/lcpp.006.0117.

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25

Kidder Hodges, Benjamin. "Apparitions and Atmospheres." Coolabah, no. 34 (July 8, 2023): 1–6. http://dx.doi.org/10.1344/co2023341-6.

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26

Ferris, Ina. "“Before Our Eyes”: Romantic Historical Fiction and the Apparitions of Reading." Representations 121, no. 1 (2013): 60–84. http://dx.doi.org/10.1525/rep.2013.121.1.60.

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This essay reads the seminal historical fiction of Walter Scott in conjunction with the medical apparition discourse that flourished in the early nineteenth century. It argues that the tactics of the historical novel in this period are best understood through an “apparitional poetics” that attempts to solve the problem of the historical image.

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Hamamra, Bilal, and Rafa Maqboul. "The ghostliness of translation." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 22, no. 1 (April 25, 2024): 26–48. http://dx.doi.org/10.1075/forum.00034.ham.

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Abstract Drawing on Venuti’s foreignization and domestication and Derrida’s concepts of iteration, supplementarity, différance and ghostliness, this article suggests that Khalil Mutran’s and Jabra Jabra’s translations are not duplications of Shakespeare’s Hamlet but they appear as apparitions of an apparition. This study adopts a descriptive analytical approach that presents the collected data from Shakespeare’s Hamlet (1992), Jabra’s translation (1979) and Mutran’s (2012), respectively. Through the analysis of the chosen examples, we contend that intertextuality, translation and ghosts are deconstructive of temporality, ontology and meaning as they entail ‘repetition’ and ‘différance’.

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28

Schleicher, David G. "Comet 21P/Giacobini–Zinner: Narrowband Photometry of the Prototype of Carbon-chain Depleted Comets at Multiple Apparitions." Planetary Science Journal 3, no. 6 (June 1, 2022): 143. http://dx.doi.org/10.3847/psj/ac6de2.

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Abstract We obtained extensive narrowband photoelectric photometry of Comet 21P/Giacobini–Zinner with observations spanning 33 yr. The original data from 1985 were re-reduced and are presented along with data from three additional apparitions, including 2018/19. The original conclusion regarding Giacobini–Zinner’s chemical composition remains unchanged, with it having a 4–6× depletion in the carbon-chain molecules C2 and C3 and in NH, as compared with both OH and CN. The comet continues to exhibit a large asymmetry in production rates as a function of time and heliocentric distance, with production reaching a peak 3–5 weeks prior to perihelion. All species, including dust, follow the same general production rate curve each apparition, and the carbon-bearing species are always very similar to one another. However, OH and NH each differ in detail from the carbon-bearing species, implying somewhat varied composition between source regions. Longer term, there are only small secular changes among the apparitions before and near perihelion, but larger changes are evident as the comet recedes from the Sun, suggestive of a progressive precession of the rotation axis.

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29

Sjöström, Niklas. "The awaited miracle: reflections of Marian apparitions in Garabandal, Spain." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 353–67. http://dx.doi.org/10.30674/scripta.67374.

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This article reflects upon Marian apparitions that occurred during the years 1961 to 1965 in the village of San Sebastián de Garabandal, or Garabandal, in northern Spain, giving rise to pilgrimages ever since. The events coincided with the Second Ecumenical Council of the Vatican, or Vatican II. Garabandal is the only Marian apparition event to have prophesied and commented on Vatican II. Nevertheless, in Christendom, travelling to Garabandal is regarded as an alternative pilgrimage.The pilgrimage route is in several ways unique compared to journeys to other Marian pilgrimage shrines, since it has not yet been approved by the Catholic Church. Pilgrimages to Garabandal were even officially forbidden for several years. The Catholic Church authorities originally declared travelling to Garabandal as forbidden for church officials such as priests and others. This article gives an overview of the case of Garabandal through the years and reflect upon why this place is considered special in comparison to other pilgrimage sites. The study examines such aspects of pilgrimages to this village as location and motivation, the Virgin Mary and Marian apparitions and also the messages and miracles of Garabandal.

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30

González García, Ana Margarita. "Le livre des apparitions." Anales de Filología Francesa 27, no. 1 (November 15, 2019): 593–94. http://dx.doi.org/10.6018/analesff.387561.

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31

Yeomans, Donald K., and Ravenel N. Wimberly. "Cometary Apparitions: 1990 – 2010." International Astronomical Union Colloquium 116, no. 2 (1991): 1280–308. http://dx.doi.org/10.1017/s0252921100012902.

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32

Sinani, Danijel. "Apparitions in western Serbia." Glasnik Etnografskog instituta, no. 53 (2005): 305–17. http://dx.doi.org/10.2298/gei0553305s.

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33

Granvik, Mikael, and Karri Muinonen. "Asteroid identification over apparitions." Icarus 198, no. 1 (November 2008): 130–37. http://dx.doi.org/10.1016/j.icarus.2008.06.005.

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34

Persinger, M. A. "Average Diurnal Changes in Melatonin Levels are Associated with Hourly Incidence of Bereavement Apparitions: Support for the Hypothesis of Temporal (Limbic) Lobe Microseizuring." Perceptual and Motor Skills 76, no. 2 (April 1993): 444–46. http://dx.doi.org/10.2466/pms.1993.76.2.444.

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Transient suppressions of nocturnal melatonin levels due to enhanced geomagnetic activity have been suggested as the precipitating source of experiences of postmortem (bereavement) apparitions when the brain has been sensitized (grief) by elevations of the epileptogenic neuropeptide, corticotrophin-releasing factor. Although the hourly incidence of subjective experiences of telepathy, precognition, and bereavement apparitions were all significantly correlated with published indices of hourly melatonin levels, only the significant association between melatonin levels and apparitions was not changed when the other two classes of psi experiences were held constant.

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35

Westbrook, Donald A. "Our Lady of Zeitoun (1968–1971)." Nova Religio 21, no. 2 (November 1, 2017): 85–99. http://dx.doi.org/10.1525/nr.2017.21.2.85.

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This article situates the mass mariophanies reported at Zeitoun (Cairo), Egypt, from 1968 to 1971 in their historical, political, interfaith, and ecumenical contexts. The series of luminous apparitions above St. Mary’s Coptic Orthodox Church were first observed by nearby Muslim public transit workers. Soon after, the site attracted tens of thousands of Christian and Muslim pilgrims, many of whom observed bright light in the form of the Virgin Mary in addition to other manifestations, such as dove-shaped lights hovering above or near the church. Miraculous healings were also reported. The Zeitoun apparitions serve as a unique instance within the broader study of Marian apparitions by providing a non-Catholic example that took place within a Muslim-majority nation over a span of nearly three years. Moreover, full contextualization of the events in Zeitoun requires interdisciplinary attention spanning Middle Eastern, Islamic, and ecumenical studies; as such, the apparitions invite further and fuller examination in the secondary literature.

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36

Lundberg, Magnus. "Fighting the Modern with the Virgin Mary." Nova Religio 17, no. 2 (February 2013): 40–60. http://dx.doi.org/10.1525/nr.2013.17.2.40.

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This article provides a study of the organizational development and self-understanding of the Spanish Palmarian movement that emerged from a series of Marian apparitions in the Andalusian town of Palmar de Troya beginning in 1968. Within a year the leading visionary was Clemente Domínguez, whose received messages leveled severe criticism against the post-Vatican II Roman Catholic Church. In the mid-1970s, the Palmarians ordained their own priests and consecrated their own bishops; in 1978, Domínguez declared himself divinely elected pope and founded the Palmarian Church. At the beginning, Palmar de Troya was a typical apparition case, but development of apparition contents, a solid financial base, and the tumultuous relationship with the Roman Catholic Church eventually led to the founding of a separate church. From its inception, the Palmarian Church claimed that the outside world was evil, but with time it has become even more closed and exclusive.

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T. John Hughes. "Artist Intervention: Apparitions." Future Anterior: Journal of Historic Preservation, History, Theory, and Criticism 10, no. 2 (2013): 108. http://dx.doi.org/10.5749/futuante.10.2.0108.

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Hobson, Marian. "Apparitions of ‘Freedom’ (the Word)." Derrida Today 5, no. 1 (May 2012): 39–54. http://dx.doi.org/10.3366/drt.2012.0027.

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Derrida thematises his writing through a change of perspective which moves from very detailed examination of an argument to more general statements. This paper is a consideration of how Derrida anchors his close attention to the detail of an argument in a wider philosophical-historical and indeed social framework. In this paper, the word in question is ‘freedom’, discussed with the philosopher and psychoanalyst Elisabeth Roudinesco; this paper moves back chronologically to Force of Law, and finally to a passage in Of Grammatology to demonstrate that in Derrida's work from early to late there is a web of reflection about freedom.

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Vergote, Antoine. "Visions et apparitions. Approche psychologique." Revue théologique de Louvain 22, no. 2 (1991): 202–25. http://dx.doi.org/10.3406/thlou.1991.2500.

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Cruz, MaryCarmen, and Ogle Burks Duff. "Witches, Ghosts, and Other Apparitions." English Journal 85, no. 6 (October 1996): 100. http://dx.doi.org/10.2307/819838.

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Licoppe, Christian. "« Apparitions », multiples salutations et « coucou »." Réseaux 194, no. 6 (2015): 85. http://dx.doi.org/10.3917/res.194.0085.

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Aspasia Stephanou. "Lovely Apparitions and Spiritualized Corpses." Edgar Allan Poe Review 14, no. 1 (2013): 36. http://dx.doi.org/10.5325/edgallpoerev.14.1.0036.

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Knoblauch, Hubert, and Bernt Schnettler. "Video and Vision." Journal of Contemporary Ethnography 44, no. 5 (May 28, 2015): 636–56. http://dx.doi.org/10.1177/0891241615587379.

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In this article, we sketch the field of qualitative video-analysis and locate videography within this. Instead of presenting the methods of videography formally, we illustrate the application of this method in a particular field: Marian apparitions occurring in a German town in 1999, captured live on video. The presentation of the method in this paper follows a general methodological structure. (1) We first outline the ethnographic context of the setting in which the video-recordings were made. This context includes actors, religious associations, and locations as well as some aspects of the apparitional events’ historical genesis. (2) We then turn to look at the performance of the Marian vision as recorded in the video. By applying sequential analysis, we roughly identify a temporal order to the event, which exhibits an interesting deviation from earlier forms of apparitions due to the way it takes a subjectively “spiritual” form. This finding leads us to finally (3) address the role of the subjective perspective that, as we argue, is a further essential dimension of videography. It is on this level that we are made aware of the relevance of the life-world as a methodological background for the kind of interpretive social science that takes the actor’s perspective into account.

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Shinnaka, Yoshiharu, Hideyo Kawakita, Hitomi Kobayashi, Reiko Furusho, and Jun-ichi Watanabe. "Optical Imaging Polarimetry of Comet 21P/Giacobini–Zinner during Its 2018 Apparition." Planetary Science Journal 4, no. 7 (July 1, 2023): 125. http://dx.doi.org/10.3847/psj/acdf49.

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Abstract We conducted polarimetric observations of comet 21P/Giacobini–Zinner in the optical wavelength region using the polarimetric imager PICO equipped with the 50 cm telescope for Public Outreach at the Mitaka Campus of the National Astronomical Observatory of Japan on UT 2018 September 16, at a solar phase angle of 77° for the comet. We used Gunn’s i′-band filter to cover the wavelength region where sunlight reflected by dust grains dominates cometary spectra. The intensity map of comet 21P/Giacobini–Zinner showed an elongated coma structure along the east–west direction. The linear polarization degree map was almost uniform and showed no evidence of jet or arc structures in the inner coma. The linear polarization degree was 22% in the coma, which is consistent with other optical polarization observations of 21P/Giacobini–Zinner for this and previous apparitions reported in the literature. The measured polarization angles (179°) were nearly perpendicular to the position angle of the scattering plane of 271°. There is no evidence of significant changes in the dust properties (composition, porosity, and size distribution) in the comet from its 1985 to 2018 apparitions. The spectral gradient of the linear polarization degree for the comet was nearly flat in the wavelength range of ∼510–830 nm at a solar phase angle of ∼77° during the 2018 apparition.

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Wadoum Fofou, Chamberlain. "Symboles et performances sportives des sélections nationales africaines de football : la relative domination des félins." Revue Congolaise de Gestion Numéro 36, no. 2 (November 22, 2023): 174–218. http://dx.doi.org/10.3917/rcg.036.0174.

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L’objectif de cet article est d’identifier les symboles utilisés par les sélections nationales africaines fanions de football et analyser leurs palmarès. S’inspirant de la taxonomie des êtres vivants et menant une investigation documentaire, l’étude constate que les 55 pays affiliés à la Confédération Africaine de Football (CAF) utilisent 21 noms de familles d’espèces dont 71,42% du règne animal, 9,52% des êtres humains et 19,04% des choses. Sur la base du nombre de trophées gagnés et d’apparition à la Coupe d’Afrique des Nations (CAN), l’étude révèle que sur le plan individuel, le podium est par ordre croissant occupé par les Pharaons d’Égypte (7 trophées en 24 apparitions), les Lions indomptables du Cameroun (5 trophées et 19 apparitions) et les Black stars du Ghana (4 trophées en 22 apparitions). Sur la base du 5 e taxon, ce podium est occupé par la famille des félidés (8 trophées et 77 apparitions), puis des divinités, des rois, des personnages royaux fondateurs de l’identité et de la fierté nationale (8 trophées et 32 apparitions) et enfin des Accipitridaes (4 trophées, 38 apparitions). Le podium du classement FIFA de février 2021 est occupé par les Lions de la Téranga, les Aigles du Carthage et les Fennecs d’Algérie. Ainsi, les champions ont des symboles fort évocateurs, les félins sont des leaders. Seulement est-il que tous les prédateurs suivant la chaine alimentaire, n’ont pas le même palmarès. Bien que les performances sportives ne soient pas tributaires seulement des aspects psychologiques. N’y a-t-il pas nécessité de changer de surnom après une période si l’on n’a pas obtenu les résultats escomptés ? Ne faudrait-il pas s’intéresser à la perception qu’ont les acteurs clés comme les joueurs et les entraineurs sur ces symboles ?

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de la Cruz, Deirdre. "The Risk of Recognition." Nova Religio 21, no. 2 (November 1, 2017): 13–25. http://dx.doi.org/10.1525/nr.2017.21.2.13.

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This article examines recent decisions made by the local Catholic Church and the Congregation for the Doctrine of the Faith (CDF) in Rome regarding the alleged apparitions of the Virgin Mary to a Carmelite novice in the town of Lipa, the Philippines. Officially declared to have excluded any supernatural intervention in 1951, the stories of the apparitions and accompanying miracles circulated anew in the public sphere in recent decades, sparking a revival in devotion to this particular Mary that was tolerated to varying degrees by Lipa’s archbishops. In September 2015, after a six-year investigation, the presiding archbishop issued a decree that declared the apparitions of Mary “supernatural in character” and “worthy of belief.” This brought swift action from the CDF, which nullified his decree, upholding the original negative decision on the case. Drawing from official Church communiqués and decrees circulated over the past year, as well as previous fieldwork and archival research, I discuss what the final intervention of the CDF reveals about intra-hierarchical dynamics and the limits of bishopric authority vis-à-vis global Church authority in the discernment of apparitions.

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Roig-Francoli, Miguel A., Gyorgy Ligeti, and Elgar Howarth. "Apparitions fur Grosses Orchester (1958-59)." Notes 51, no. 1 (September 1994): 421. http://dx.doi.org/10.2307/899278.

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Krebs, Jill M. "Contemporary Marian apparitions and devotional cultures." Religion Compass 11, no. 3-4 (March 2017): e12232. http://dx.doi.org/10.1111/rec3.12232.

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Malina, Bruce J. "From Isis to Medjugorje: Why Apparitions?" Biblical Theology Bulletin: Journal of Bible and Culture 20, no. 2 (May 1990): 76–84. http://dx.doi.org/10.1177/014610799002000205.

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Handley, Sasha. "Apparitions and Anglicanism in 1750s Warwickshire." Studies in Church History 45 (2009): 311–22. http://dx.doi.org/10.1017/s042420840000259x.

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On Thursday, 1 May 1755, the small churchyard in Harbury, Warwickshire, was the scene of an extraordinary incident. An unnamed member of the local community claimed to have met and had a long conversation with an apparition, which emerged from amongst the tombstones. The precise details of this encounter no longer survive, but it clearly had a powerful impact upon the inhabitants of this sleepy rural village. The interest excited by the appearance persuaded Richard Jago, Vicar of Harbury, to put the episode to a useful didactic purpose. Just a few days later Jago based his Sunday sermon upon this event, which had quickly become the focus of intense curiosity.

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