Relevant bibliographies by topics / Ethnic superstition

Academic literature on the topic 'Ethnic superstition'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Ethnic superstition"

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Rehm, Michael, Shuzhen Chen, and Olga Filippova. "House prices and superstition among ethnic Chinese and non-Chinese homebuyers in Auckland, New Zealand." International Journal of Housing Markets and Analysis 11, no. 1 (February 5, 2018): 34–44. http://dx.doi.org/10.1108/ijhma-04-2017-0044.

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Purpose Numerical superstition is well-known in Asian countries and can influence decision-making in many markets, from financial investment to purchasing a house. This study aims to determine the house price effects of superstition and understand if these have changed over time. Design/methodology/approach Using sales transactions of freestanding houses in Auckland, New Zealand, the authors use hedonic price analysis to investigate whether superstitious beliefs associated with lucky and unlucky house numbers affect property values. Findings The analysis reveals ethnic Chinese buyers in Auckland displayed superstitious home buying behaviour in the period 2003-2006 by attributing value to homes with street addresses starting or ending with the lucky number eight. However, this willing to pay higher prices for lucky numbers was not reflected in the analysis of 2011-2015 sales transactions. The disappearance of superstition price effects may indicate that ethnic Chinese in the Auckland housing market have, over time, assimilated New Zealand’s Western culture and have become less superstitious. Originality/value Unlike previous studies, the authors parse buyers into two populations of homebuyers, ethnic Chinese and non-Chinese purchasers, and model the two groups’ housing transactions independently to more accurately establish if numerical superstition influences house prices.
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Ostling, Michael. "‘Poison and Enchantment Rule Ruthenia.’ Witchcraft, Superstition, and Ethnicity in the Polish-Lithuanian Commonwealth." Russian History 40, no. 3-4 (2013): 488–507. http://dx.doi.org/10.1163/18763316-04004013.

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How shall one understand the evidence adduced before the Kraków court against an alleged witch in 1713: that “she has lived in Ruthenia”? This article unpacks the context and effects of the early modern Polish stereotype of Ruthenian magic. Both superstition and ethnicity could be used as resources for what David Chidester calls “sub-classification,” the categorization of others as less than fully human. Both humanist poetry and ribald satire made use of such sub-classification to construct German Lutheran “heretics” as learned practitioners of literate black magic, in contrast to simple Ruthenians who, in their comic country-bumptiousness, made poor candidates for a thorough-going demonization. The Witch Denounced, a (likely Jesuit) anti-witch-trial polemic of the 17th century, deploys such ethnic stereotype to defend merely superstitious Polish and Ruthenian “witches,” redirecting attention toward the threat of heretical Reform. Thus the accused Kraków witch was both victim and beneficiary of an ethnic slur – a stereotypical image that helped place her under suspicion but classified that suspicion in terms of ignorant superstition not diabolical witchcraft.
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Goldfarb, Connie Serouya. "The Folklore of Pregnancy." Psychological Reports 62, no. 3 (June 1988): 891–900. http://dx.doi.org/10.2466/pr0.1988.62.3.891.

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The similarity of attitudes towards pregnancy and childbirth was investigated in two studies. Study 1 examined the attitudes towards the preference of the sex of first- and second born children among 1169 college students, who were not yet parents, in four samples, from 1978 to 1986. Five percent of the men and 9–2% of the women preferred Girl-Girl; 21.4% of men and 12.7% of women, Boy-Boy; 14.8% of the men and 29–2% of the women Girl-Boy, and 51.7% of the men and 426% of the women Boy-Girl. The same pattern of differences between the groups appeared over the 8-yr. period. Study 2 compared five ethnic groups on five categories of attitudes and superstition related to pregnancy and childbirth and found significant differences among the groups based upon the groups' patterns of immigration to the United States—the longer the ethnic group as a whole had been in the United States the lower the index of folklore. Rank order of the five categories of superstition was consistent among all of the ethnic groups surveyed.
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Li, Heng. "Confidence Charms: How Superstition Influences Overconfidence Bias in Han and the Qiang Ethnic Minority Chinese." Journal of Psychology 155, no. 5 (May 13, 2021): 473–88. http://dx.doi.org/10.1080/00223980.2021.1902918.

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de Vries, Brian, Gloria Gutman, Helen Kwan, Katrina Jang, Shimae Soheilipour, Avantika Vashisht, and Taranjot Kaur. "Cultural and Institutional Issues in ACP for Care Home Residents: Perspectives of Loved Ones." Innovation in Aging 4, Supplement_1 (December 1, 2020): 754. http://dx.doi.org/10.1093/geroni/igaa057.2717.

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Abstract Focus groups were held with family/decision makers of residents in an exclusively Chinese (EC; N=7) and a multi-ethnic (ME; N=8) care home, as well as South Asian (SA; n = 5) and lesbian, gay, bisexual and transgender caregivers (LGBT; n = 5) who had/have a loved one in a care home. Shared themes across groups included the role of the care home in Advance Care Planning (ACP) discussions, the timing of such discussions (i.e., at admission), and the extent to which another person was available and appropriate for such discussions. Issues unique to groups included superstition and the equation of ACP with funeral planning (EC), family history and regrets about not having planned (ME), gender differences and the need for education about ACP (SA) and the absence of traditional family among LGBT older adults. These themes highlight the challenges in ACP among diverse populations and the need for targeted interventions.
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Stenzel, Jürgen. "Constantin Brunners Auffassung des Jüdischen." Aschkenas 29, no. 2 (November 1, 2019): 267–309. http://dx.doi.org/10.1515/asch-2019-0017.

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Abstract »Jewishness« and »Jewish identity«, two of the most controversial concepts inside and outside the Jewish community, are center stage in Constantin Brunner’s thinking. Although he regarded religion as »superstition«, he himself was deeply rooted in religious traditions and the issue of Jewishness plays an important part in all of his works. Brunner is concerned with all questions traditionally related to Jewishness: the question of race and ethnicity, of religion and the question of Jewishness as historical heritage. In contrast to some of his prominent contemporaries, Martin Buber for instance, Brunner does not link »Jewishness« to race or ethnic heritage, but to cultural tradition. In the »spirit of Judaism« he finds the roots of his own mystical and spiritual thinking. On the political and social level, Brunner rejects the concept of a Jewish nation. A fervent advocate of assimilation, he saw himself not as a »Jewish« but as a »German« citizen of Jewish descent.
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Kasatkin, Konstantin A. "From Bulgarians to Bulgaria: Evolution of the Image of Bulgarians in the Works of Ivan Petrovich Liprandi (1830–1870s)." Slavic World in the Third Millennium 13, no. 3-4 (2018): 15–31. http://dx.doi.org/10.31168/2412-6446.2018.3-4.1.02.

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The article, based on archival and published sources traces the evolution of the image of Bulgarians in the works of Ivan Petrovich Liprandi in the 1830–1870s. The author shows that the methods of description used by Liprandi in the 1830s were dramatically different from those he used in the second half of the nineteenth century. In the works of the 1830s, Bulgarians were presented as one of the peoples of the Ottoman Empire and considered primarily as subjects of the Sultan, that is as Asiatic people. Liprandi endowed them with such features as savagery, unrestrainedness, superstition, addiction to drinking and so forth. He considered the term «Bulgaria» solely as a toponym. However, by the beginning of the Crimean War, Liprandi’s methods of describing the Bulgarians began to change significantly. By the 1850s, he not only recognised them as the Slavic people most kindred for Russians, but also called Bulgaria «a classic country for us». Since then, Liprandi started to idealise Bulgarians and singled them out among other Slavic peoples. In the latest works of the 1870s, Liprandi confessed that Russia had a claim to Bulgaria on the strength of cultural, ethnic and religious affinity.
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Korkut, Umut. "Nationalism versus Internationalism: The Roles of Political and Cultural Elites in Interwar and Communist Romania." Nationalities Papers 34, no. 2 (May 2006): 131–55. http://dx.doi.org/10.1080/00905990600617698.

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This paper has two main goals. First, it illuminates continuities between the ideas of “true Romanian-ness” as held by both the Romanian cultural elite and the Romanian political regimes in the interwar and communist periods. A manufactured definition of a “true” Romanian—as a Romanian Orthodox Christian, natively Romanian-speaking, and ethnically Romanian—formed the core of Romanian nationalism, regardless of the ruling ideology. This definition did not include the Roman and Greek Catholics of Romanian ethnicity on the grounds that they were not Orthodox Christians. It goes without saying that these criteria also excluded Hungarians, Germans and other ethnic minorities on the basis of ethnicity, language and religion. Second, the paper demonstrates that the principal ideas of Romanian nationalism developed in overt contrast to the internationalist ideological movements of both periods. Both the liberals and the Marxists misunderstood nationalism, claimed Ernest Gellner in 1964: liberals assumed that nationalism was a doomed legacy of outmoded irrationalism, superstition and savagery, and Marxists considered it a necessary but temporary stage in the path to global socialism. Gellner's comments are evidently appropriate to Romania, where nationalist responses developed first to the Westernization of the interwar period and second to communist internationalism after 1948.
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V, Sulochana. "Ethnography of Arunthathiyar in Poomani Novels (Piragu)." International Research Journal of Tamil 3, S-1 (June 25, 2021): 273–78. http://dx.doi.org/10.34256/irjt21s144.

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Arunthathiyar (Arunthathiyar) or the Cobbler (Chakkiliyar) called the Indian states of Tamil Nadu, Andhra Pradesh and Telangana regions, which lives in the list, caste -based, are an ethnic group. These are called Dalits. In Tamil Nadu, Arundhatiyar, Sakkiliyar, Madari, Adi Andhra, Pakadai, Madhika and Thottin are also known by some other names. Out of the 18% reservation given to the downtrodden people in Tamil Nadu, the law giving 3% reservation to Arundhati was passed in the Tamil Nadu Legislative Assembly in February 2009. Sakkilyar is a Sanskrit word derived from Sakkuli which is also known as Sakkili. The Sanskrit word satkuzhi means "one who eats dead beef "or" one who eats too much meat". Often known as leather workers, whose main occupation was well-irrigated agriculture, making leather for battlefields, and sewing shoes, these people lost their traditional leather business and were relegated to the status quo. At one point in history, a group of people in all parts of India were forced into the industry through religious restrictions. Realizing this situation and with the experience of his life, author Poomani can be said to have transcended all forms of casteism, superstition, untouchability, and cults, and to have created the deepest and most compelling friendship between the dominant castes and the Sakkilians in his works and to evoke social awareness.
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Hasnul Ulya, Ridha. "Reinterpretation of Ethic Value in Minangkabau’s Superstition." TELL-US JOURNAL 4, no. 1 (March 30, 2018): 47–57. http://dx.doi.org/10.22202/tus.2018.v4i1.2389.

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Dissertations / Theses on the topic "Ethnic superstition"

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Burnes, Colleen, and na. "Attitudes to gambling in Melbourne among adolescents of different ethnic backgrounds." Swinburne University of Technology, 2000. http://adt.lib.swin.edu.au./public/adt-VSWT20070709.162916.

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Three hundred and fifty Years 10,ll and 12 students from six coeducational schools in metropolitan Melbourne were surveyed regarding their gambling behaviour with the use of a survey which included the Australian Gambling Scale (AGS) (Senn, 1996), The questionnaire also included a Gambling Activities Checklist, Superstition Scale and Leisure Activities Checklist. The first hypothesis, that being male would be a predictor of gambling fiequency and problem gambling, was not supported. However, the second hypothesis, that early age of onset of gambling, experience of a big win, family interest in gambling and superstitious beliefs would predict gambling frequency, and that gambling frequency along with the previously listed variables would predict problem gambling was partly supported. Having had an early big win, parental gambling, western superstition (but not eastern), gambling for excitement, gambling to win money and gambling with friends predicted gambling frequency. Gambling fiequency, gambling for excitement and gambling to win money predicted problem gambling. Ethnic differences were found in predictors of gambling frequency and problem gambling. Reliability analysis on the newly-developed AGS indicated high internal consistency (1 =.90). The scale needs to be validated by comparing it to a well-established problem gambling scale, such as the South Oaks Gambling Screen.
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Books on the topic "Ethnic superstition"

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Ahmad, A. Samad. Kesenian tari. Melaka: Associated Educational Distributors (M), 1990.

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Ḳunṭres Tamim tihyeh: Ha-shalem : le-vaʼer ʻal pi Ḥazal u-gedole ha-posḳim ... et mitsṿot Toratenu ha-ḳedoshah li-heyot tamim ... : mevarer ha-isur li-derosh be-ḳosmim, menaḥashim u-megide ʻatidot ... ṿe-isur hishtamshut be-Ḳabalah maʻaśit. 3rd ed. Yerushala[y]im: Ahavat shalom, 1995.

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Hilel, Yaʻaḳov Mosheh. Ḳunṭres tamim tihyeh ha-shalem: Le-vaʾer ʻal pi ḥazal u-gedole ha-posḳim ... et mitsṿat toratenu ha-ḳedoshah li-heyot tamim ... : mevarer ha-isur li-derosh be-ḳosmim, menaḥashim u-megide ʻatidot... ṿe-isur hishtamshut be-Ḳabalah maʻaśit. 3rd ed. Yerushala[y]im: "Ahavat-Shalom", 1995.

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Nuovo, Victor. Epicurus, Lucretius, and the Crisis of Atheism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198800552.003.0004.

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The situation that gave rise to a crisis of atheism was in part literary, in part ideological. The rediscovery of Lucretius’ De rerum natura and Book X of Diogenes Laertius’ Lives of Eminent Philosophers brought the philosophy of Epicurus to prominence and led to a revival of ancient atomism. These works became textbooks for the new mechanical philosophy of nature, which was a revival of ancient Greek atomism, and provided reasons and arguments for materialism and a naturalized ethics. They denied divine creation and providence and the future life, attributing such beliefs to mere superstition. Because these views were integral to the new philosophy, they could not be ignored. The upshot of all this was a crisis in belief.
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Saussy, Haun. Norns and Norms. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198812531.003.0002.

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We often hear that certain words or texts are “untranslatable.” At the root of this judgment lies an exaggerated respect for the native language, which must not be altered by contact with other languages. Against this superstition, it is here argued that translation is one of the great movers of change in language, and accomplishes this precisely through the rendering of difficult and unidiomatic texts. At another level, a purported ethics of translation urges that translations should be “foreignizing” rather than domesticating: this too evidences a normative idea of the integrity of the language and culture of the foreign text. Against such defences of purity, a sense of both language and translation as inherently hybrid, and literary language in particular as macaronic, should open to examination the historical individuality of encounters that every translation records. Examples from Western European languages indicate how this hybridity is to be understood.
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Mahuika, Nepia. Rethinking Oral History and Tradition. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190681685.001.0001.

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For many indigenous peoples, oral history is a living intergenerational phenomenon that is crucial to the transmission of our languages, cultural knowledge, politics, and identities. Indigenous oral histories are not merely traditions, myths, chants, or superstitions, but are valid historical accounts passed on vocally in various forms, forums, and practices. Rethinking Oral History and Tradition: An Indigenous Perspective provides a specific native and tribal account of the meaning, form, politics, and practice of oral history. It is a rethinking and critique of the popular and powerful ideas that now populate and define the fields of oral history and tradition, which have in the process displaced indigenous perspectives. This book, drawing on indigenous voices, explores the overlaps and differences between the studies of oral history and of oral tradition, and urges scholars in both disciplines to revisit the way their fields think about orality, oral history methods, transmission, narrative, power, ethics, oral history theories, and politics. Indigenous knowledge and experience hold important contributions that have the potential to expand and develop robust academic thinking in the study of both oral history and tradition.
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Book chapters on the topic "Ethnic superstition"

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Bosteels, Bruno. "The Ethical Superstition." In The Ethics of Latin American Literary Criticism, 11–23. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607385_2.

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Maldonado-Estrada, Alyssa. "Constructing Catholic Propriety on North Eighth Street." In Lifeblood of the Parish, 169–88. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479872244.003.0006.

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This chapter examines how Italian Americans negotiate a diversifying Church and urban landscape and contend with sharing their saint with Haitian and Haitian American devotees of Our Lady of Mount Carmel. While the feast is a site where Catholics of different races and ethnicities share devotional space, it is also a site of intra-Catholic boundary making. Devotional celebrations are sites of religious evaluation, racializing, and territoriality, where onlookers judge who is and who is not acting as a “good Catholic” and whose devotional affinities verge on “superstition.” Public performances of devotion are where people judge, construct, and enact Catholic propriety. Through everyday talk and boundary-making practices, Italian American Catholics construct ideas of “good” American Catholic practice and label the practices of ethnic and racial others as admirable yet foreign and excessive, echoing the very same discourses that placed their ancestors outside the bounds of “good” Catholic practice.
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Dobos, Ned. "Conclusion." In Ethics, Security, and The War-Machine, 131–36. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198860518.003.0007.

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Although best known for his contributions to mathematical psychology, Anatol Rapoport became an outspoken military abolitionist during the Vietnam War era. In the foreword to Understanding War he writes: [T]he identification of national security with military potential, the belief in the effectiveness of ‘deterrence’, the belief that dismantling military institutions must lead to economic slump and unemployment, the belief that military establishments perform a useful social function by ‘defending’ the societies on which they feed, and so on. All these beliefs qualify as superstitions by the usual definition of a superstition as a stubbornly held belief for which no evidence exists....
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Hayes, John. "The Ethics of Neighborliness." In Hard, Hard Religion. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635323.003.0006.

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Beginning with a close analysis of the life and musical oeuvre of “Blind” Willie Johnson, this chapter explores the ethical vision of folk Christianity. It argues that folk Christians confronted the potential downward spiral they faced (a “culture of poverty”) with an ethic of non-retaliatory, self-giving “neighborliness.” This ethic was expressed in indirect ways, in song and proverb, and a crucial part of the ethic was to name tangible destructive forces as personified evil. Middle-class observers either did not see this ethic, or looked with condescension at what they regarded as primitive superstition. Regardless, the folk ethic not only transformed the lives of the poor, but also articulated its own critique of the dominant Mammonism of the New South.
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"The Superstitious and the Truthful Ethics of the Reader." In Jorge Luis Borges, 263–88. Vervuert Verlagsgesellschaft, 1999. http://dx.doi.org/10.31819/9783964563651-014.

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Bourke, Richard. "The Philosophical Enquiry: Science of the Passions, 1757." In Empire and Revolution. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691175652.003.0004.

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This chapter focuses on Burke's Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful. Philosophical Enquiry takes up the thread of preoccupations that absorbed him throughout his twenties. It begins with an exploration of the classical theory of mixed emotions, focusing on Aristotle's signature categories of pity and terror. It proceeds to elucidate the affective psychology of manners, probing the feeling of exhilaration unleashed by pride and the instinct for subordination based on fear. Challenging the deist assumptions of a number of predecessors, Burke argues for the dependence of moral taste on duty. In the process, he articulates the reliance of ethics on religion, and traces the origins and development of superstition. The work also recapitulates Burke's antipathy to stoicism, along with his response to the leading moralists of the age, above all the writings of Hutcheson, Mandeville, and Berkeley, as well as Dubos, Condillac, Hume, and Smith. Although the Enquiry is not a comprehensive treatise in moral philosophy, it provides access to Burke's theory of human nature as it sets about accounting for uniform features of the mind.
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Bhrugubanda, Uma Maheswari. "The Good Wife and the Goddess." In Deities and Devotees, 117–54. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199487356.003.0004.

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Chapter 3 examines the question of gender in the cinematic conceptions of the citizen–devotee. The contradictions that traverse the nationalist ideal of femininity manifest themselves in the cinema of the 1950s and 1960s in the form of a conflict between two figures which have been central to the Telugu devotional genre—the sati and sakti—the good wife and the goddess. Hindu mythic characters of ideal wives provided the role models for imagining the ethics of good wifehood. In many of these films the goddess in her fierce and terrifying aspects, whose worship is usually associated with the superstitious lower castes, is dismissed as a sign of primitive nature. In later decades, however, there are perceptible shifts and lower caste village goddesses begin to make an appearance. Drawing on feminist film theory and anthropology of embodiment, I examine the implications of these thematic and generic shifts.
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