Relevant bibliographies by topics / Living ghost

Academic literature on the topic 'Living ghost'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Living ghost"

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Méndez, Susan C. "Ghosts in Nelly Rosario’s Song of the Water Saints and Angie Cruz’s Soledad." Small Axe: A Caribbean Journal of Criticism 26, no. 1 (March 1, 2022): 16–29. http://dx.doi.org/10.1215/07990537-9724023.

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Recent texts in Latinx literature have ghosts that demonstrate new knowledge about history, culture, and subjectivity. In Song of the Water Saints and Soledad, the first novels of authors Nelly Rosario and Angie Cruz, respectively, the figure of the ghost is a trope that imaginatively reconnects communities of women that are fractured by the corruptive influence of the United States and other Western nations in the Latin Caribbean. The ghost of Graciela in Song of the Water Saints and the “living ghost” of Olivia in Soledad allow readers to see how matrilineal bonds in families can be restored. These ties are cut by the prolonged and detrimental exploitation of the Dominican Republic by the United States and more generally the West. With a focus on women, the use of ghosts in these novels attends to the material, historical, and cultural practices between people and the geographies they inhabit.
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Ali, Randa H., Mohamed E. Ali, and Reham Samir. "Production and Characterization of Bacterial Ghost Vaccine against Neisseria meningitidis." Vaccines 11, no. 1 (December 23, 2022): 37. http://dx.doi.org/10.3390/vaccines11010037.

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Bacterial ghosts (BGS) are empty non-living envelopes produced either genetically or chemically. This study investigated a novel chemical protocol for the production of Neisseria meningitidis ghost vaccine using tween 80 followed by a pH reduction with lactic acid. For our vaccine candidate, both safety and immunogenicity aspects were evaluated. The ghost pellets showed no sign of growth upon cultivation. BGS were visualized by scanning electron microscopy, illustrating the formation of trans-membrane tunnels with maintained cell morphology. Gel electrophoresis showed no distinctive bands of the cytoplasmic proteins and DNA, assuring the formation of ghost cells. In animal model, humoral immune response significantly increased when compared to commercial vaccine (p < 0.01). Moreover, serum bactericidal assay (SBA) recorded 94.67% inhibition compared to 64% only for the commercial vaccine after three vaccination doses. In conclusion, this is the first N. meningitidis ghost vaccine candidate, proven to be effective, economic, and with significant humoral response and efficient SBA values; however, clinical studies should be performed.
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Delijani, Clare Finburgh. "The Afterlives of Enslavement: Histories of Racial Injustice in Contemporary Black British Theatre." Modern Drama 65, no. 4 (December 1, 2022): 471–98. http://dx.doi.org/10.3138/md-65-4-1239.

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Over the past five years, a number of Black British women authors have written what might be called postcolonial ghost plays. This article focuses, to varying degrees, on four: ear for eye (2018), debbie tucker green’s dissection of enslavement and its afterlives; Rockets and Blue Lights (2020), Winsome Pinnock’s historical film-within-a-play about the Middle Passage; The Gift (2020), Janice Okoh’s semi-biography of an African girl who became Queen Victoria’s ward; and Selina Thompson’s salt. (2018), an autobiographical performance piece tracing her ancestors’ enslavement. Ghosts and haunting, which I examine from multiple perspectives, appear across this range of theatrical genres. With their multiple, doubled, spectral, interpenetrating stories, tucker green, Pinnock, Okoh, and Thompson’s postcolonial ghost plays reactivate the past of enslavement that has not passed, that is still active in the form of racial and social injustices today. Ghosts, prevalent across the plays, represent the dead who, plumbing the depths of the Middle Passage, are denied a resting place. The ghost, the figure of the living dead par excellence, reflects the dehumanization of trafficked Africans, from whom their enslavers sought to subtract all subjectivity. Ghosts, too, reveal the work of mourning performed by the living for those who were never properly buried. This mourning exposes and disrupts enduring structures of injustice, and searches for reparation. Ghosts, or revenants, returning and refusing to rest, represent the resilient resistance to injustice. Finally, ghosts, neither fully past nor present, absent or present, symbolize indeterminacy and instability, illustrated in the plays by subjects determined to take control of their own identities and destinies. Together, these plays demonstrate how we must look back to the roots of historical racism in order to look forward to its eradication.
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SANGHA, LAURA. "THE SOCIAL, PERSONAL, AND SPIRITUAL DYNAMICS OF GHOST STORIES IN EARLY MODERN ENGLAND." Historical Journal 63, no. 2 (January 16, 2019): 339–59. http://dx.doi.org/10.1017/s0018246x1800047x.

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AbstractIn early modern England, spectral figures were regular visitors to the world of the living and a vibrant variety of beliefs and expectations clustered around these questionable shapes. Yet whilst historians have established the importance of ghosts as cultural resources that were used to articulate a range of contemporary concerns about worldly life, we know less about the social and personal dynamics that underpinned the telling, recording, and circulation of ghost stories at the time. This article therefore focuses on a unique set of manuscript sources relating to apparitions in late seventeenth- and early eighteenth-century England to uncover a different vantage point. Drawing on the life-writing and correspondence of the antiquarian who collected the narratives, it lays bare concerns about familial relations and gender that ghost stories were bound up with. Tracing the way that belief in ghosts functioned at an individual level also allows the recovery of the personal religious sensibilities and spiritual imperatives that sustained and nourished continuing belief in ghosts. This subjective angle demonstrates that ghost stories were closely intertwined with processes of grieving and remembering the dead, and they continued to be associated with theological understandings of the afterlife and the fate of the soul.
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Meadows, Toby. "Truth, Dependence and Supervaluation: Living with the Ghost." Journal of Philosophical Logic 42, no. 2 (January 6, 2012): 221–40. http://dx.doi.org/10.1007/s10992-011-9219-x.

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Johnson, Stephanie L. "CHRISTINA ROSSETTI'S GHOSTS, SOUL-SLEEP, AND VICTORIAN DEATH CULTURE." Victorian Literature and Culture 46, no. 2 (May 16, 2018): 381–402. http://dx.doi.org/10.1017/s1060150318000062.

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Ghosts haunt Christina Rossetti's poetry. Amidst the lyrics, devotional poems, and children's verse, poems about ghosts and hauntings recur as material evidence of Rossetti's fascination with spectral presences. That fascination poses a particular interpretive puzzle in light of her religious convictions and piety. We might be tempted to identify the recurring ghosts as just another nineteenth-century flirtation with spiritualism – the spiritualism by which her brothers William and Gabriel were intrigued, attending séances and testing the validity of communications from the dead. Rossetti, however, clearly dismissed spiritualism as false belief and a means to sin. We might also be tempted to divide Rossetti's poetry into the secular and the sacred and to categorize the ghost poems as the former, yet much recent criticism on Rossetti has argued successfully for the pervasiveness of her religious voice even in works that seem not to be religious. Finally, in seeking to hear a religious resonance, we might be tempted to interpret her ghosts as representative of the Holy Ghost, yet that interpretation could only be asserted at the expense of the poems themselves; as narrative poems, most of them involve ghosts of dead lovers, desired by the living for themselves – not as experiences of God's presence. Rossetti's use of ghosts within short narrative or dialogic poems of the late 1850s and 60s concerning human desire for lost love invites closer inspection, especially when such poems overtly treat her religious beliefs.
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Dinu, Cristina-Mădălina. "A Comparative Study of the Ghost Literary Motif in Snow in Midsummer by Guan Hanqing and Hamlet by Shakespeare." Journal of Foreign Languages and Cultures 5, no. 1 (June 28, 2021): 125–34. http://dx.doi.org/10.53397/hunnu.jflc.202101010.

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In classical Chinese literature, employing the literary motif of the ghost represents both the writers’ desire to escape the pattern of didactic literature promoted by Confucianism and their attempt to revolt against the rigidity of the Confucian dogma that is far too entrenched in reality and inhibits their creativity. Written during the Yuan Dynasty (1279– 1368) by Guan Hanqing (1225–1302), Snow in Midsummer presents the injustice of Dou’E who dies for a crime she did not commit, with the girl returning to the world of the living in the form of a ghost to obtain her justice. The motif of the vengeful ghost also appears in Shakespeare’s (1564–1616) play, Hamlet . In this essay, I will investigate comparatively the dramatic aesthetics through which the spirits are outlined in the two plays, the comedy used by Guan Hanqing and Shakespeare, respectively, in the scenes of the appearance of spirits, and last but not least, the religious substratum contained in the symbolism of these ghosts. After a contrastive analysis of the dramaturgical and aesthetic construction of the two spirits in these plays, I argue that, despite their belonging to two different cultural spaces, both authors question through the supernatural the moral values of the societies in which they lived.
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Lincoln, Martha, and Bruce Lincoln. "Toward a Critical Hauntology: Bare Afterlife and the Ghosts of Ba Chúc." Comparative Studies in Society and History 57, no. 1 (January 2015): 191–220. http://dx.doi.org/10.1017/s0010417514000644.

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AbstractWhile cross-disciplinary analysis of ghosts and haunting has burgeoned in recent decades, much of this scholarship presumes the figure of the ghost as a less than literal apparition. We propose that writers such as Jacques Derrida and Avery Gordon, who make use of the ghostly as a trope, are in fact describing a phenomenon we term secondary haunting, distinct from accounts of unquiet spirits who address the living directly with specific demands for redress: a visceral and often frightening experience we term primary haunting. Drawing on a contemporary account of the ghosts of a massacre in a Vietnamese village, we explore the complex interaction of primary and secondary haunting, the different kinds of memory work they engage in and the different moral communities they mobilize.
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Thanh, Doan Duy, and Tran Xuan Hanh. "Study of chemical-based induced bacterial ghost applied in vaccine production." ENGINEERING AND TECHNOLOGY 10, no. 1 (June 4, 2020): 17–28. http://dx.doi.org/10.46223/hcmcoujs.tech.en.10.1.356.2020.

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Introduction: Bacterial ghosts (BGs), known as the empty cell envelope of gram-negative bacteria lacking cytoplasmic content yet retaining all unaltered morphological and structural features of their living counterparts, are widely studied and used as the platform for the production of the vaccines as well as the transporting drug and gene delivery. However, the study related to the creation of BGs based on gene expression is still limited because of the difference in cell wall structure between microorganisms. Therefore, in the current study, for the aims to determine chemicals combination and minimum inhibition concentration (MIC) to optimize BGs production. Material and method: Salmonella choleraesuis strain was collected from NAVETCO company. The study used critical concentrations from chemical combination to convert salmonella cells to BGs. Chemicals combination and MIC, temperature, shaking speed were optimized using Plakett- Burman matrix and response surface methodology. Cell structure was determined by using a scanning electron microscope, experimental mice were vaccinated and challenged with virulence to determine immune responses of bacterial ghost. Results: The appropriate chemicals for the production of BGs biomass were NaOH 3.125 mg/ml; SDS 1.15 mg/ml, H2O2 8.79 µl/ml, ethanol. The observation of morphology, BGs have remained the structure and shape, which were like the living microbial cells. Conclusions: The conditions of BGs production have been identified to produce large amounts of bacterial ghost biomass to further application in vaccine production and pharma.
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Harrison, William M. "A Hogarth “Ghost” of Sorts: Henry Green's Living (1929)." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 16, no. 2 (January 2003): 51–54. http://dx.doi.org/10.1080/08957690309598201.

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Dissertations / Theses on the topic "Living ghost"

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Sun, Jinjing, and 孫今涇. "Neo-Confucians on the differentiation between living people and ghosts = Song dai li xue jia ren gui zhi bian." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/206661.

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This dissertation studies the discussions on ghosts by the Neo-Confucians of the Song Dynasty, in particular Zhu Xi and Chen Chun. According to these thinkers, Gui (the ghost) refers to the deceased and represents the fading away of Qi (materials), and it is also part of the ancestor worship. Based on the typically Neo-Confucian interpretation of Li (principles) and Qi (materials), this dissertation demonstrates how Zhu and Chen explicated the idea of “Li persist on even though Qi fade away” by an articulation of their understanding of the ghost. The thesis consists of five chapters. The introduction summarizes previous works concerning Neo-Confucians’ discussion on Gui. It also briefly explains why the idea of Li and Qi is significant to the distinction between living people and ghosts as seen by Neo-Confucian thinkers. The definition of “Neo-Confucians” is briefly explained at the beginning of the introduction. Chapter one presents how Neo-Confucians apply the Qi theory to Gui, and their idea of an appropriate worship as intimately related to Qi, yet with its rationality lying with Li of human relations. Chapter two analyzes the Neo-Confucian idea of li gui (haunting ghosts) which is differentiated from the ghost in the ancestry worship system. For Neo-Confucians, li gui fail to understand the appropriate relation between Qi and Li and try to reject the fading away of Qi after death. In Chapter three, it is examined that Zhu Xi and Chen Chun’s opinion that living people play a role in the ghosts’ haunting because of their lack of knowledge of either Qi or Li, and suggest that they become the human form of “haunting ghosts” because of such a failure in understanding. In conclusion, the thesis suggests that the right way to live out the true potentiality of human beings is to accept the limitation of Qi but try to grasp the eternal Li through the observation of the movements of Qi.
published_or_final_version
Chinese
Master
Master of Philosophy
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Köster, Terena. "On Stories of Liveliness: following the Arts of Living on a Damaged Karoo Veld." Master's thesis, Faculty of Humanities, 2019. http://hdl.handle.net/11427/31117.

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This thesis is concerned with the conditions of generating a livable Karoo landscape and the arts of living on a damaged Karoo veld. It takes place in a context where the anthropogenic influences on land degradation, desertification and biodiversity loss continues to haunt the Karoo in the present. The Karoo is a semi-arid region that spans the interior of South Africa. It is also region that has been subject to ongoing and widespread concern of the impact of overgrazing, threatening the livability of the Karoo landscape. This is a result of human/nonhuman relations that have been grounded in a colonial mastery of the land, whereby the advent of private property regimes, modernist technologies and capitalist extraction has allowed for the land to be cheapened, exhausted and severely degraded in a process of colonial dispossession. This research is a qualitative ethnography interacting with farmers and nonhumans on rangelands in the Great Karoo. This thesis shows how the earlier degradation of the Karoo has demanded farmersto pay attention to the relationalities between ecology and economy, since their economic/ecological survival depends entirely on the ongoing multispecies assemblages of which humans form a part. Infrastructures and technologies have become grounds for new ontological practices of regenerating the Karoo veld. Infrastructures (namely fencing) and sheep are used in ways that mimic the earlier migration of large herds of antelope. Here, the bodies of sheep are curated and moved in order to perform a particular ordering of a Karoo ‘nature’. This movement is believed to instigate multispecies liveliness. Sheep, who were once destroyers of the veld, are now enrolled in practices that are believed to bring back the ‘natural’ vegetation of the Karoo. The thesis problematises the ongoing Western ways of knowing that separate the world into binaries of ‘nature’/’culture’, ‘human’/’non-human’, ‘subject’/object’, ‘domestic’/‘wild’, ’economy’/‘ecology’, ‘life’/‘death’. Rather, it argues that a concern with ontological plurality is a process of paying attention to the mutual ecologies and multiple species that gather in human/nonhuman worlding projects on rangelands in the Karoo.
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Schlosser, Tobias. "„Knowing that Magical Things Were Still Living in the World“." Doctoral thesis, Universitätsbibliothek Chemnitz, 2018. http://nbn-resolving.de/urn:nbn:de:bsz:ch1-qucosa-233141.

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Die vorliegende Studie beschäftigt sich mit dem Phänomen der zeitgenössischen kanadischen Geistergeschichten. Ausgangspunkt ist die außergewöhnlich hohe Anzahl an veröffentlichten Geistergeschichten, die es um bzw. seit Anfang der Jahrtausendwende gab. Die Besonderheit liegt darin, das Kanada gemäß seines Selbstverständnisses ein „matter-of-fact-country“ ist, das im Gegensatz zu seinem südlichen Nachbarn, den USA, weder Gründungsmythen noch eine reichhaltige Tradition an Schauerliteratur vorweisen kann. Dieses Phänomen wird unter einer ästhetisch-ontologischen Perspektive untersucht. Mithilfe romantischer Philosophie (v.a. Friedrich J. W. Schelling), aber auch zeitgenössischen philosophischen Ansätzen sowie traditionellen Mythen kann erklärt werden, dass die Aufklärung und der damit einhergehenden rationalen rationalen Weltsicht, die nicht zuletzt die Kolonialgeschichte bestimmte, in sich begrenzt ist – schließlich kreiert die Aufklärung selbst einen neuen Mythos: nämlich den von ihrer Allmacht. In dieser Arbeit wird dargelegt, dass es ein menschliches Bestreben ist die Welt eben nicht nur rational und logisch zu betrachten. In diesem Sinne verstehen sich, so die These, die Geistergeschichten als ein längst überfälliges Gegenspiel zum rationalistischen Selbstverständnis der kanadischen Kultur. In diesem Zusammenhang setzt sich die Arbeit mit theoretischen Ansätzen wie der Schauerliteratur und des Magischen Realismus kritisch auseinander und schlägt vor eine pantheistische Lesart zu entwickeln (pantheistisch, da in den Geschichten alle übersinnlichen Kräfte der Welt immanent sind). Diese Studie zeigt, dass die Geister andere Semantiken aufweisen als bei der konventionellen Schauerliteratur: Wo in klassischer Schauerliteratur die Geister eine Bedrohung darstellen, werden sie in den zeitgenössischen kanadischen Geistergeschichten als der Erde zugehörig aufgefasst. Es handelt sich also um eine lebensbejahende Form der Einschreibung von Magie in die (Lebens-)Welt, die zugleich dem menschlichen Bedürfnis nachkommt die Welt über Mythen – und keine rationale Sicht – zu erklären. Unter Betrachtung dieser Prämissen werden folgende Geistergeschichten untersucht: Tomson Highways „Kiss of the Fur Queen“ (1998), Eden Robinsons „Monkey Beach“ (2000), Kenneth J. Harveys „The Town that Forgot How to Breathe“ (2004), Joseph Boydens „Three Day Road“ (2005) und David Chariandys „Soucouyant“ (2007).
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Alsop, James. "Playing dead : living death in early modern drama." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/17122.

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This thesis looks at occurrences of "living death" – a liminal state that exists between life and death, and which may be approached from either side – in early modern English drama. Today, reference to the living dead brings to mind zombies and their ilk, creatures which entered the English language and imagination centuries after the time of the great early modern playwrights. Yet, I argue, many post-Reformation writers were imagining states between life and death in ways more complex than existing critical discussions of “ghosts” have tended to perceive. My approach to the subject is broadly historicist, but informed throughout by ideas of stagecraft and performance. In addition to presenting fresh interpretations of well-known plays such as Thomas Middleton’s The Maiden’s Tragedy (1611) and John Webster’s The White Devil (1612), I also endeavour to shed new light on various non-canon works such as the anonymous The Tragedy of Locrine (c.1591), John Marston's Antonio's Revenge (c.1602), and Anthony Munday's mayoral pageants Chruso-thriambos (1611) and Chrysanaleia (1616), works which have received little in the way of serious scholarly attention or, in the case of Antonio's Revenge, been much maligned by critics. These dramatic works depict a whole host of the living dead, including not only ghosts and spirits but also resurrected Lord Mayors, corpses which continue to “perform” after death, and characters who anticipate their deaths or define themselves through last dying speeches. By exploring the significance of these characters, I demonstrate that the concept of living death is vital to our understanding of deeper thematic and symbolic meanings in a wide range of dramatic works.
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Schlosser, Tobias. "„Knowing that Magical Things Were Still Living in the World“." Doctoral thesis, 2015. https://monarch.qucosa.de/id/qucosa%3A20866.

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Die vorliegende Studie beschäftigt sich mit dem Phänomen der zeitgenössischen kanadischen Geistergeschichten. Ausgangspunkt ist die außergewöhnlich hohe Anzahl an veröffentlichten Geistergeschichten, die es um bzw. seit Anfang der Jahrtausendwende gab. Die Besonderheit liegt darin, das Kanada gemäß seines Selbstverständnisses ein „matter-of-fact-country“ ist, das im Gegensatz zu seinem südlichen Nachbarn, den USA, weder Gründungsmythen noch eine reichhaltige Tradition an Schauerliteratur vorweisen kann. Dieses Phänomen wird unter einer ästhetisch-ontologischen Perspektive untersucht. Mithilfe romantischer Philosophie (v.a. Friedrich J. W. Schelling), aber auch zeitgenössischen philosophischen Ansätzen sowie traditionellen Mythen kann erklärt werden, dass die Aufklärung und der damit einhergehenden rationalen rationalen Weltsicht, die nicht zuletzt die Kolonialgeschichte bestimmte, in sich begrenzt ist – schließlich kreiert die Aufklärung selbst einen neuen Mythos: nämlich den von ihrer Allmacht. In dieser Arbeit wird dargelegt, dass es ein menschliches Bestreben ist die Welt eben nicht nur rational und logisch zu betrachten. In diesem Sinne verstehen sich, so die These, die Geistergeschichten als ein längst überfälliges Gegenspiel zum rationalistischen Selbstverständnis der kanadischen Kultur. In diesem Zusammenhang setzt sich die Arbeit mit theoretischen Ansätzen wie der Schauerliteratur und des Magischen Realismus kritisch auseinander und schlägt vor eine pantheistische Lesart zu entwickeln (pantheistisch, da in den Geschichten alle übersinnlichen Kräfte der Welt immanent sind). Diese Studie zeigt, dass die Geister andere Semantiken aufweisen als bei der konventionellen Schauerliteratur: Wo in klassischer Schauerliteratur die Geister eine Bedrohung darstellen, werden sie in den zeitgenössischen kanadischen Geistergeschichten als der Erde zugehörig aufgefasst. Es handelt sich also um eine lebensbejahende Form der Einschreibung von Magie in die (Lebens-)Welt, die zugleich dem menschlichen Bedürfnis nachkommt die Welt über Mythen – und keine rationale Sicht – zu erklären. Unter Betrachtung dieser Prämissen werden folgende Geistergeschichten untersucht: Tomson Highways „Kiss of the Fur Queen“ (1998), Eden Robinsons „Monkey Beach“ (2000), Kenneth J. Harveys „The Town that Forgot How to Breathe“ (2004), Joseph Boydens „Three Day Road“ (2005) und David Chariandys „Soucouyant“ (2007).
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Books on the topic "Living ghost"

1

The living ghost: Novel. Los Angeles: Lowell House Juvenile, 1996.

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1944-, Lindsay Diana, ed. Marshal South and the Ghost Mountain chronicles: An experiment in primitive living. San Diego, Calif: Sunbelt Publications, 2005.

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Living with Stalin's ghost: A Fulbright memoir of Moscow and the new Russia by Bruce C. Daniels. New Haven, Conn: Connecticut Academy of Arts and Sciences, 2008.

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Sperring, Kari. Living with ghosts. New York: Daw Books, 2009.

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Michel. Living with ghosts: Eleven extraordinary tales. New York: Norton, 1996.

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McTague, Bill. Ghostly haunts: Living with spirits. Merigomish, N.S: W. McTague, 1999.

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Living with ghosts: True tales of the paranormal. Ephrata, Pa: Science Press, 1999.

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Living with the Dead. New York: Bantam Books, 2008.

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Restless dead: Encounters between the living and the dead in ancient Greece. Berkeley: University of California Press, 1999.

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Schmitt, Jean Claude. Ghosts in the Middle Ages: The living and the dead in Medieval society. Chicago: University of Chicago Press, 1998.

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Book chapters on the topic "Living ghost"

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Peeren, Esther. "Afterword: How to Survive as a Living Ghost?" In The Spectral Metaphor, 180–84. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137375858_6.

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Bellofiore, Riccardo. "A Ghost Turning into a Vampire: The Concept of Capital and Living Labour." In Re-reading Marx, 178–94. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1007/978-0-230-30514-4_11.

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Goulding, Cathlin. "Living with Ghosts, Living Otherwise." In (Re)Constructing Memory: Education, Identity, and Conflict, 241–68. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6300-860-0_11.

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Ancuta, Katarzyna. "Communal After-Living: Asian Ghosts and the City." In Palgrave Gothic, 173–89. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43777-0_10.

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Konczewski, Paweł. "Searching for Living Ghosts: The Archaeology of Communist Repression in Poland." In Archaeologies of Totalitarianism, Authoritarianism, and Repression, 125–47. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46683-1_7.

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Blacker, Uilleam. "Living among the Ghosts of Others: Urban Postmemory in Eastern Europe." In Memory and Theory in Eastern Europe, 173–93. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322067_9.

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Peeren, Esther. "Forms of Invisibility: Undocumented Migrant Workers as Living Ghosts in Stephen Frears’s Dirty Pretty Things and Nick Broomfield’s Ghosts." In The Spectral Metaphor, 33–75. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137375858_2.

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Bender, Jacob L. "“Upon All the Living and the Dead”: James Joyce, Jorge Luis Borges, and Their Infinite Ghosts." In Modern Death in Irish and Latin American Literature, 97–126. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-50939-2_5.

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"Living with Banquo’s Ghost." In On Distant Service, 95–112. Potomac Books, 2020. http://dx.doi.org/10.2307/j.ctv10sm8rd.10.

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Fiddler, Michael, Theo Kindynis, and Travis Linnemann. "Ghost Criminology." In Ghost Criminology, edited by Michael Fiddler, Theo Kindynis, and Travis Linnemann, 1–32. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479885725.003.0001.

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The title, “Ghost Criminology,” does not profess a belief in ghosts or the supernatural. Rather, it reflects our shared interest in those cultural forces that fashion or reveal our wavering present. We conjure ghosts as conceptual metaphors, allowing us to see what we feel haunting us. In this weird, eerie, unmoored, and out-of-joint space, we find grounds upon which to confront the many crimes and wounds of the living. Straightforward enough, we aim to bring the spectral and hauntological—a term we will soon unpack—to bear on criminology’s subject, to confront the ghosts to which we cling and those we wish to banish.
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Conference papers on the topic "Living ghost"

1

Liu, Yuqing. "GHOST FROM THE FUTURE: HONG KONG TEMPORALITIES IN THE FILM ROUGE." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.22.

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Abstract:
This paper explores how the film Rouge (1987) adapts and transforms traditional ghost narratives and how the cinematic anxiety of time is associated with the countdown temporality of Hong Kong in the 1980s. I argue that Rouge transforms two narrative structures of traditional Chinese literature — Caizi-jiaren (scholar-beauty) and the “historical ghost tale” — to foreground the particular temporality of Hong Kong. Firstly, the returning of the female ghost and her failure in pursuit of love intensifies the conflict between the modern linear time and the cosmological ghostly time and poignantly manifests the impossibility of a fifty-year unchanged commitment. Secondly, unlike traditional “historical ghost tales” in which ghosts were called back by traumas of the collapse of old dynasties, the revenant of the heroin in this film returns to the living world for the prearranged trauma of the future, due to the particular temporality of countdown Hong Kong has confronted since 1982. The countdown forced Hong Kong to enter a circular time and to experience the prearranged calamity in the future. Thus, I contend that this film rehearses a demise of Hong Kong, which exacerbates, rather than alleviates, the anxiety and pain associated with the traumatic experience.
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2

Lam, Amy T., Jonathan Griffin, Matthew Austin Loeun, Nate J. Cira, Seung Ah Lee, and Ingmar H. Riedel-Kruse. "Pac-Euglena: A Living Cellular Pac-Man Meets Virtual Ghosts." In CHI '20: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3313831.3376378.

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