Journal articles on the topic 'Magic and socery'
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Guerriero, Silas, and Fábio Leandro Stern. "ESPIRITUALIDADE E MAGIA NAS HISTÓRIAS EM QUADRINHOS DA MARVEL." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (March 29, 2019): 193. http://dx.doi.org/10.18224/cam.v17i1.6946.
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Nas histórias de super-heróis, a magia é uma constante, muitas vezes confundida com a religião e a espiritualidade. O presente artigo objetiva analisar a espiritualidade presente na representação da magia no universo Marvel. Foram identificadas três formas principais pelas quais a magia é representada nos quadrinhos da Marvel: (1) como fruto de pacto demoníaco; (2) como manipulação do campo quântico; e (3) como ciência outra. Concluímos que as representações de magia pela Marvel são um exemplo da perpetuação de um ethos nova era, difundido através de meios de comunicação pela sociedade mais ampla.
SPIRITUALITY AND MAGIC IN THE MARVEL COMICS
Magic is a constant in superheroes stories, and is often confused with religion and spirituality. The present article aims to analyze the spirituality that is present in the representation of magic in the Marvel universe. The three main ways in which the spell is represented in Marvel Comics were identified: (1) as a product of a demonic covenant; (2) as a manipulation of the quantum field; and (3) as a form of science. We conclude that Marvel’s representations of magic are an example of the perpetuation of a new age ethos, diffused by mass media through the wider society.
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Mat Hussain, Eizah, Siti Nur Anis Muhammad Apandi, and Nurhasyimah Saidin. "ASPEK REALISME MAGIS DALAM NOVEL CEBISAN MANTERA TERAKHIR." Jurnal Pengajian Melayu 33, no. 2 (October 29, 2022): 27–43. http://dx.doi.org/10.22452/jomas.vol33no2.2.
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Abstract Magical realism, which combines reality and fantasy, has become a trend in the world of literature, sparking a new way of thinking while producing a literary work. Studies on magical realism in literature are crucial as they could reflect the cultural and societal norms of the society featured. This article utilised the theory of magical realism by Faris (2004) to discuss the aspect of magical realism presented in the novel “Cebisan Mantera Terakhir” (2013) by Hasanuddin Md. Isa and published by the Malaysian Institute of Translation and Books (ITBM). The genre of the novel is classified as mystery or mysticism in the setting of a supernatural world where shamans practise “santau” (a type of black magic) in the Malay community. This qualitative study aims to identify and analyse the way the author depicts magical realism through content analysis of the text. Findings showed that the magic element in the form of “santau” was evident in the Malay community featured in the novel. The application of Faris‟s principles showed the clear connection between reality and the magical elements of “santau” which can be categorised into particular aspects of the text, such as objects, events, characters, beliefs and texts. Religion and beliefs are also inseparable from the Malay community, a factor portrayed as a connection between reality and the supernatural worlds. Keywords: magical realism, novel, Cebisan Mantera Terakhir, shaman, santau, black magic Abstrak Kemunculan aliran realisme magis dilihat melalui gabungan antara dua dunia, iaitu dunia nyata dan dunia fantasi yang membawa pemikiran baru dalam karya sastera. Penelitian terhadap realisme magis dalam suatu karya sastera sangat penting kerana pada dasarnya realisme magis merupakan satu cerminan atau refleksi yang nyata mengenai budaya dan sosial masyarakat. Kajian ini mengaplikasikan Teori Realisme Magis oleh Faris (2004) untuk memperlihatkan aspek realisme magis dalam novel Cebisan Mantera Terakhir (2013) karya Hasanudin Md Isa dan diterbitkan oleh Institut Terjemahan & Buku Malaysia Berhad (ITBM). Novel ini memaparkan genre misteri atau mistik yang menerapkan elemen dunia ghaib dan golongan pawang yang terlibat dalam kegiatan santau dalam masyarakat Melayu. Kajian ini bertujuan untuk mengenal pasti dan menganalisis aspek realisme magis dalam novel yang memperlihatkan bagaimana pengarang mengungkapkan elemen realisme magis dalam karya. Kajian ini dilakukan secara kualitatif dengan membuat analisis kandungan teks. Dapatan kajian ini jelas menggambarkan unsur magis yang dapat dikesan dalam amalan santau dengan berlatarkan masyarakat Melayu. Penggunaan prinsip-prinsip oleh Faris (2004) telah menonjolkan perhubungan yang jelas antara unsur realiti dan unsur magis dalam amalan santau itu dengan adanya pembahagian kepada kelompok-kelompok tertentu, iaitu objek, peristiwa, watak, kepercayaan, teks, dan sebagainya. Dalam masyarakat Melayu, konteks agama dan kepercayaan tidak dapat diasingkan dalam tradisinya yang turut dipaparkan sebagai satu perkaitan antara alam nyata dan alam ghaib. Kata Kunci: realisme magis, novel, Cebisan Mantera Terakhir, pawang, santau
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Jiménez Sánchez, Juan Antonio, and Pere Maymó i Capdevila. "La magia en la Galia merovingia = Magic in Merovingian Gaul." Espacio Tiempo y Forma. Serie II, Historia Antigua, no. 30 (December 3, 2017): 183. http://dx.doi.org/10.5944/etfii.30.2017.19321.
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En el presente trabajo estudiamos los testimonios sobre magia documentados en la Galia entre finales del siglo V y mediados del siglo VIII, período en que este territorio estuvo parcial o totalmente bajo dominio merovingio. Para ello, recurriremos al análisis de la información proporcionada por una gran variedad documental: narraciones de tipo histórico, hagiografías, fuentes legislativas y canonísticas, así como también epigráficas. A partir de aquí, podemos colegir que la magia poseía una existencia innegable para los miembros de la sociedad franca, independientemente de su género, edad o condición social. También resultaba un problema preocupante para las élites dirigentes: las autoridades laicas persiguieron la magia negra mientras que las jerarquías eclesiásticas la condenaron bajo todas sus formas, maléfica y benéfica. Todo esto manifiesta que los vestigios paganizantes tenían una presencia mucho más real en la Galia merovingia de lo que admiten muchos autores actuales.In the present work we study the testimonies about magic documented in Gaul between the end of the fifth century and the middle of the eighth century, period in which this territory was partially or totally under Merovingian rule. To do this, we will analyse the information provided by a large variety of documents: historical narratives, hagiographies, legislative and canonical sources, as well as epigraphic. From here, we may infer that magic possessed an undeniable existence for the members of the Frankish society, regardless of gender, age or social status. It was also a troubling problem for ruling elites: lay authorities pursued black magic while ecclesiastical hierarchies condemned it in all its forms, evil and beneficent. All this manifests that the pagan traces had a much more real presence in Merovingian Gaul than many current authors admit.
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Ingwersen, Lance. "La Pata de Cabra, Satire and Free Speech in Nineteenth-Century Mexico City." Journal of Latin American Studies 54, no. 1 (January 13, 2022): 1–27. http://dx.doi.org/10.1017/s0022216x21001024.
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AbstractThe article examines how La Pata de Cabra (The Goat's Hoof ), an over-the-top fantastical Spanish comedia de magia (magic play), came to figure centrally in serious debates about Mexican politics and society between 1845 and 1857. The article explores the play's popularity and its resonance in the press – it spawned at least half a dozen satirical newspapers – to argue that satire became a critical political language and form of expression that broadened and sustained debates in an era marked by volatile and often heavily restricted press freedoms. The article's focus on the La Pata phenomenon brings two fields of study, theatre and the press, into productive and necessary conversation.
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TIHAMI, M. A. "AGAMA DAN MAGI BAGI KYAI DAN JAWARA." ALQALAM 28, no. 2 (January 3, 2019): 365. http://dx.doi.org/10.32678/alqalam.v28i2.896.
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This article tries to discuss the function and the role of religion and magic for kyai ('ulama') and Jawara (local strongmen) in Pasanggrahan, Pabuaran, Serang Banten where this research was conducted. It also tries to describe the meaning and functions of religion and magic for Pasanggrahan society. In this village, kyai, who obtain legitimation from religion (Islam) by his authority to lead religious ceremonies and to interpret religious doctrines, gains many opportunities to play a role in magical sciences derived from the religion; indeed, to upgrade them. It happens because in Islam there are magical elements which are inseparable from religion. Therefore, jawara obtains magic from kyai to meet their practical needs. Based on this relationship, it shows that magic is functionally needed by both of leaders (kyai and jawara) functioned to maintain their leadership. Moreover, each leader needs the perpetuation of the relationship by maintaining solidarity of the society through performing magic. Hence, it seems that the leadership of kyai and jawara in Pasanggrahan is in the networks of religion and magic.
Keywords: kyai,jawara, tradisional leadership, magic Banten
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Bar-Ilan, Meir. "BETWEEN MAGIC AND RELIGION: SYMPATHETIC MAGIC IN THE WORLD OF THE SAGES OF THE MISHNAH AND TALMUD." Review of Rabbinic Judaism 5, no. 3 (2002): 383–99. http://dx.doi.org/10.1163/15700700260431013.
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AbstractIf familiarity with magic was previously associated with curiosities lacking real value, it now seems generally agreed that knowledge of magic in the past is but one aspect of knowledge of religion and also of the society in which magic is investigated. This condition also applies to magic in the world of the Talmudic sages, a broad culture of many years with many receptors for magic. Two of the questions that have occupied investigators for over a century concern the extent to which the sages of the Mishnah and Talmud were participants in magic and the issue of whether or not there was a gap between religion and magic in antiquity. The thrust of the following treatment is to add to this subject the investigation of Judaism in antiquity through textual analysis and methodological examination of the problems facing the student of the sources.
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Fujiwara, Junko. "Rediscovery of the 'Reality' of Magic: The Revival of Magic in Post-Socialist Russia." Inner Asia 12, no. 1 (2010): 143–56. http://dx.doi.org/10.1163/146481710792710273.
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AbstractThis paper focuses on the revival of magic in post-socialist Russia. In socialist times, atheistic propaganda that insisted religions and magic are unworthy of belief was widespread and scientific knowledge was widely promoted. Therefore a majority of people came to consider magic only a 'superstition'. However, after the collapse of the Soviet Union, a movement to revive magic began. During fieldwork in the years 2002–2006, the author heard from some people such narratives as, 'Before, because I was a member of the communist organisation, I never believed in magic at all. I believe in it now, though'. In this paper I discuss what kinds of discourse about the 'reality' of magic exist in contemporary Russian society and how they are tied to the memory of the atheistic policy.
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Hendrik, Hendrik, Henny Damaryanti, and Budimansyah Budimansyah. "The Criminal Policy On Regulation Concerning Black Magic In Indonesian Law." International Journal of Multi Discipline Science (IJ-MDS) 1, no. 1 (February 27, 2018): 36. http://dx.doi.org/10.26737/ij-mds.v1i1.418.
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<em>The black magic is a crime in which the black magic practioner can be regarded as a bandit. In the perspective of religious teachings, to study, to teach, to channelize and to use the services of black magic is a forbidden thing so that it becomes the legal law in the society. Criminal policy of resolving black magic criminality required the panel law to be a mean since the effect of the black magic can make the victim sustain injury and more ironically death. This research entitled criminal policy of black magic management in the positive law of Indonesia. The problem of this research is how the criminal policy of black magic management in the positive law of Indonesia. This research is a normative juridical research, where the data which are used in this research is secondary data; namely books, legislation, documents and other writing related to the problem being researched. Based on the result of the research about criminal policy in managing the black magic is needed to resolve black magic criminality and wide effect which can be caused by the black magic itself both from victim side and the black magic practioner side and from the society’s persecuted action by accusing him as a black magic practioner. The criminality of black magic exists in the article of 239 of Criminal Code (KUHP), by way of punishing everybody who claims that he has supernatural power, disclosing, giving hope, and offering services to others.</em>
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Ribeiro Filho, Paulo César. "Sobre a Natureza dos Contos de Fadas." Literartes 1, no. 12 (December 8, 2020): 44–70. http://dx.doi.org/10.11606/issn.2316-9826.literartes.2020.176347.
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A 12ª edição da Revista Literartes, segundo número dedicado a reflexões artísticas, teóricas e críticas acerca do maravilhoso feérico em seus múltiplos suportes e mídias, tem o prazer de entrevistar uma das maiores referências mundiais em termos de pesquisa sobre o conto de fadas: Ruth Bottigheimer, docente junto ao Departamento de Análises Culturais e Teoria da Universidade Pública de Nova York em Stony Brook.
Ruth dedicou grande parte de sua formação acadêmica a áreas como Língua e Literatura Germânica, História Medieval, História da Ilustração e História da Bíblia. Formou-se na Universidade de Berkeley, Califórnia, na Universidade de Munique e no Colégio Universitário de Londres. Ao longo de mais de cinquenta anos de magistério, ministrou aulas nas Universidades de Viena, Princeton e Califórnia. É membro da Sociedade Internacional de Pesquisa em Narrativas Folclóricas e da Associação de Literatura Infantil, entre outras.
Entre suas principais obras, destacam-se: Grimm’s Bad Girls and Bold Boys: The Moral and Social Vision of the Tales (“As Meninas Más e os Garotos Durões de Grimm: A Visão Moral e Social dos Contos”, Yale University Press, 1987), Fairy Tales and Society: Illusion, Allusion and Paradigm (“Contos de Fadas e Sociedade: Ilusão, Alusão e Paradigma”, University of Pennsylvania Press, 1987), Fairy Godfather: Straparola, Venice, and the Fairy Tale Tradition (“O Padrinho das Fadas: Straparola, Veneza e a Tradição dos Contos de Fadas”, University of Pennsylvania Press, 2002), Fairy Tales: A New History (“Contos de Fadas: Uma Nova História”, State University of New York Press, 2009), Fairy Tales Framed: Early Forewords, Afterwords, and Critical Words (“Contos de Fadas em Moldura: Prefácios, Posfácios e Notas Críticas”, State University of New York Press, 2012) e Magic Tales and Fairy Tale Magic from Ancient Egypt to the Italian Renaissance (“Contos de Magia e a Magia dos Contos de Fadas do Antigo Egito à Renascença Italiana”, Palgrave Macmillan, 2014).
Nesta entrevista, exploramos temas como a história do conto de fadas, as fontes modelares do gênero e os contos de fadas de autoria feminina, convidando nossos leitores a refletirem sobre as mais recentes descobertas feitas nesse campo de estudos.
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Veen, Frank Bouman-van. "Magic and Modernity." International Journal for History, Culture and Modernity 7, no. 1 (November 2, 2019): 239–43. http://dx.doi.org/10.18352/hcm.555.
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Witchcraft and magic are often presented as ‘a thing of the past’, as irrational remnants of a less civilized age from which modern man has distanced himself. This claim is deceiving, however, for magic remains deeply rooted in modern society and cannot be so easily dismissed. David Martin and Peter Geschiere discuss the complex concepts of witchcraft and magic, presenting them in a manner that is both accessible and innovative. They offer alternatives as to how these concepts can be approached and studied, and indicate how future research can benefit from more accurate and at the same time less refined definitions of witchcraft and magic.
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Jõgi, Larissa. "Editorial Lifelong learning in the learning society - the magic spell?" Studies for the Learning Society 1, no. 1 (January 1, 2008): 3–5. http://dx.doi.org/10.2478/v10240-012-0013-2.
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Hasan, Shaymaa F. "Practices of Maleficium in English Literature." Koya University Journal of Humanities and Social Sciences 3, no. 1 (June 22, 2020): 73–80. http://dx.doi.org/10.14500/kujhss.v3n1y2020.pp73-80.
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There is a long tradition among scholars to establish a link between the practice of black magic and culture. Black magic is seen as a category under which various beliefs and practices which are usually separated from religion and science are placed. These practices are most of the time associated with evil and demons. It has been observed that the role of black magic and witchcraft influenced Western societies to a large extent as it was not only the subject of literature but also of the interest to the whole society. Fears of witchcraft and black magic grew more intense and consequently led to “witch hunts” in many Western societies. In this paper, I argue that in English literature, the practice of black magic and witchcraft has been represented as a cultural practice. My paper provides a quick survey to trace back the practices of witchcraft in selected literary works from English literature. In my analysis, I focus of how the practice of black magic and sorcery is embedded within the texts to reflect people’s obsession of it. For the sake of my argument, I will use the word “Maleficium” as an umbrella term to refer to all the practices, which include: Black magic, witchcraft, sorcery, necromancy, and voodoo
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Nazir, Dr Yasmin, Syeda Madiha Saif, and Dr Muhammad Muavia Khan. "The Reality of Magic in the Light of Qur'an and Hadith (A Research Review)." Al Khadim Research journal of Islamic culture and Civilization 3, no. 1 (March 31, 2022): 128–45. http://dx.doi.org/10.53575/arjicc.v3.01(22)u10.128-145.
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Magic is the art of bringing unnatural manifestations of events. This knowledge has been entering the faith of every age and every nation. It is essential for every Muslim to be aware of the reality of magic. Magic is an ancient science in the world of science. From the very beginning of creation, its existence and evidence has been found in human society. Infidelity is influenced by satanic forces through words and actions. Because of this, not only the common man but also the messengers of Allah Almighty used to be affected. Women are often the most affected by magic because Allah Almighty has made women weak and less tolerant, due to which the atrocities against them or the incidents against their temperament are very much on their minds. She puts pressure on him and leaves his patience and goes to the priest's door. The number of men is generally less than that of women. The short story is that witchcraft is one of the major sins in Islam and this article contains an overview of the reality of magic and its effects. In this article, the introduction of magic has been clarified in the light of Qur'an and Sunnah and also the magic on the Holy Prophet has been mentioned. The scholars have clarified the difference between the reality of magic and its relation and the form of the jinn and the reality of the priesthood has been brought to the fore.
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Patterson, Noah. "Monstrous Women: Exploring Historical Witchcraft and It's Presence in The Witch." Digital Literature Review 4 (January 13, 2017): 139–52. http://dx.doi.org/10.33043/dlr.4.0.139-152.
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Accusations of witchcraft in America were often death sentences for women that society considered as acting outside of the norm; however, in Robert Eggers’s film, The Witch, embodying the role of a witch becomes a powerful tool in fighting Puritanical social expectations with magic, appearance, and behavior. Through the application of monster theory, historical contextualization, and feminist theory, this essay explores the implications of portraying the film’s main villain as a grotesque hag, the meaning behind its use of gory magic, why the protagonist chooses to become a witch herself, and finally, the consequences of othering marginalized groups from society.
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Alexander, Robert G., Stephen L. Macknik, and Susana Martinez-Conde. "What the Neuroscience and Psychology of Magic Reveal about Misinformation." Publications 10, no. 4 (September 23, 2022): 33. http://dx.doi.org/10.3390/publications10040033.
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When we believe misinformation, we have succumbed to an illusion: our perception or interpretation of the world does not match reality. We often trust misinformation for reasons that are unrelated to an objective, critical interpretation of the available data: Key facts go unnoticed or unreported. Overwhelming information prevents the formulation of alternative explanations. Statements become more believable every time they are repeated. Events are reframed or given “spin” to mislead audiences. In magic shows, illusionists apply similar techniques to convince spectators that false and even seemingly impossible events have happened. Yet, many magicians are “honest liars,” asking audiences to suspend their disbelief only during the performance, for the sole purpose of entertainment. Magic misdirection has been studied in the lab for over a century. Psychological research has sought to understand magic from a scientific perspective and to apply the tools of magic to the understanding of cognitive and perceptual processes. More recently, neuroscientific investigations have also explored the relationship between magic illusions and their underlying brain mechanisms. We propose that the insights gained from such studies can be applied to understanding the prevalence and success of misinformation. Here, we review some of the common factors in how people experience magic during a performance and are subject to misinformation in their daily lives. Considering these factors will be important in reducing misinformation and encouraging critical thinking in society.
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Hashina, Nika Halida. "Mistisisme Jawa dalam Novel Janur Ireng Karya Simpleman." Urban: Jurnal Seni Urban 6, no. 1 (April 13, 2022): 77–96. http://dx.doi.org/10.52969/jsu.v6i1.66.
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Mysticism is an orientation or interest in mystical things. The presence of mysticism, especially in Javanese society, can be seen from magic and witchcraft also its practice. There are various purposes for the occurrence of magic and witchcraft in society. Janur Ireng is one of the novels that represents the various forms and purposes of magic and witchcraft used by the public. This study discusses the representation and function of Javanese mysticism in the novel Janur Ireng by Simpleman. This research uses descriptive qualitative with a sociological approach of literature. The results and analysis reveal that mysticism is represented in the form of magic and witchcraft, occultism, sacrifice, ritual, and incest. Meanwhile, the function of mysticism is presented from characters who use magic and witchcraft as tools to aim power that can modify values and morals, especially sexuality and social stratification.Mistisisme merupakan orientasi atau ketertarikan terhadap hal-hal mistis. Kehadiran mistisisme, khususnya pada masyarakat Jawa, dapat dilihat dari praktik ilmu sihir dan santet. Terdapat berbagai tujuan yang mendasari terjadinya sihir dan santet di masyarakat. Janur Ireng menjadi salah satu novel yang merepresentasikan berbagai bentuk serta tujuan sihir dan santet yang digunakan oleh masyarakat. Penelitian ini membahas representasi dan fungsi mistisisme Jawa dalam novel Janur Ireng karya Simpleman. Metode yang digunakan adalah deskriptif kualitatif dengan pendekatan sosiologi sastra. Hasil dan analisis mengungkapkan mistisisme direpresentasikan dalam bentuk sihir dan santet, okultisme, tumbal, ritual, serta pernikahan sedarah. Sementara itu, fungsi mistisisme hadir dalam pemanfaatan para tokoh yang menggunakan sihir dan santet sebagai alat dengan tujuan kekuasaan yang mampu memodifikasi nilai dan moral, khususnya seksualitas dan stratifikasi sosial.
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Näsström, Britt-Mari. "Magical Music in Old Norse Literature." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 229–40. http://dx.doi.org/10.30674/scripta.67231.
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No society ever existed without performing music, and most cultures display many variants of music. Music also played and still plays an important part in different religious rites. From the days of yore, music has been intimately connected with the cult, whether it is performed as epic or lyric expressions. The Old Norse society was no exception to this statement and early finds from as far back as the Bronze Age reveal that different instrument were used in daily life. The most conspicuous specimens from this time are the bronze lures, which probably are depicted on the rock-carvings. All these examples emphasise the character of music in Old Norse literature as connected with the magic aspect of religion, and particularly with divination. This does not mean that all music in the Viking Age was performed with a magic purpose, but what has survived in the sources is the conspicuous role of music as something that affected the human mind to the extent that it was experienced as a magic feeling, even able to reveal the future.
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Strong, Tanner. "Transformation of Knights with Magic." Journal of Student Research 4, no. 2 (June 24, 2015): 58–63. http://dx.doi.org/10.47611/jsr.v4i2.240.
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This paper explores the idea of how fairies were able to shape the identities of knights within the medieval time period. It will discuss two main fairies, Morgan le Fay and the fairy from Marie de France's Lanval. A history of magic is reviewed to have a better understanding of what witches and an enchantresses were like in this time period followed by a disucssion of a fairy's true role in society at that time.
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Kovalevska, A. V. "SUGGESTION IN INFORMATION SOCIETY: FROM MAGIC TO SCIENCE." Scientific notes of Taurida National V.I. Vernadsky University, series Philology. Social Communications 31, no. 4 (2020): 65–70. http://dx.doi.org/10.32838/2663-6069/2020.4-1/13.
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Verber, Jason. "Magic Lantern Empire: Colonialism and Society in Germany." History: Reviews of New Books 42, no. 4 (July 22, 2014): 142–43. http://dx.doi.org/10.1080/03612759.2014.930779.
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Jefferies, M. "Magic Lantern Empire: Colonialism and Society in Germany." German History 32, no. 2 (November 19, 2013): 313–14. http://dx.doi.org/10.1093/gerhis/ght095.
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Hunter, Michael. "The Royal Society and the decline of magic." Notes and Records of the Royal Society 65, no. 2 (January 12, 2011): 103–19. http://dx.doi.org/10.1098/rsnr.2010.0086.
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Whereas some have asserted that the early Royal Society actively sought to discredit magical beliefs, others have seen ideas of this kind as integral to the Society's ‘nature’ in its early years. This paper argues that, whatever the magical commitments of individual Fellows, the Society's corporate policy simply sidelined such pursuits. Yet, insofar as the result was that magic was excluded by default from the proper realm of scientific enquiry, this attitude was to prove paradoxically influential (although its roots have been retrospectively misconstrued to an extent that is significant in itself).
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Arni, Arni. "KEPERCAYAAN DAN PERLAKUAN MASYARAKAT BANJAR TERHADAP JIMAT-JIMAT PENOLAK PENYAKIT." Jurnal Studia Insania 4, no. 1 (May 1, 2016): 39. http://dx.doi.org/10.18592/jsi.v4i1.1112.
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This study is an important part of exploring on local valuable object development related to belief and treatment of Banjarese society in using amulets for medication. Amulets or assortment magic power stuffs are Sarigading fabric, Kalimbutuhan, Samban, Kuwari, Caping, Buyu and Sawan bracelets, rings, and Gelang barajah (a bracelet with a special mystical writing on it), Picis, Sisik Tenggiling (Fur’s a hedgehog), baju and saputangan berajah (clothes and handkerchief with a special mystical writing on it), etc. Banjares society uses the entire amulets are for therapy medium because they have a kinship relationship with the unseen people. That is there is one of the member of family has twin brother or sister when she or he was born, but one of them was gone or invisible (unseen). In addition, it is caused that they feel having a genealogy relationship with former kings in the past. Another reason why they use the amulets is because they have a kinship relationship with crocodile incarnation. This circumstance compels them to use the amulets. These belief and treatment of most Banjarese society on the amulets are believed to be used as a medium of medication for illness which cannot be cured by medic. The amulets are worned on head, neck, shoulder, arm and finger. They can be tied on waist or they are worned as usual clothes, trousers and sarung. Before the amulets use for therapy, some of them are usually scented on kemenyan (burned incense), sometimes there are also Jasmine and Cananga flowers. This magic therapy is an implementation of life style which is completely mystical magic, as well as strong fanaticism on the instinct of ancestral. Medication through the amulets or the magic power stuffs are a primitive culture which common known as dynamism, animism, fetishism, and Totemism.
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Kattelman, Beth A. "THE AMERICAN MUSEUM OF MAGIC/LUND MEMORIAL LIBRARY AND OTHER RESOURCES ON MAGIC AND CONJURING." Theatre Survey 49, no. 2 (October 23, 2008): 285–93. http://dx.doi.org/10.1017/s0040557408000161.
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How did he do that? This question has been on the lips of audience members since magicians first began delighting and amazing viewers with skills of dexterity and legerdemain. The first-known recorded, secular magic performance dates back to 2500 b.c. when the conjuror Dedi presented a series of tricks for the Egyptian king Cheops at the royal palace. The event was recorded in the Westcar papyrus, a document that was composed around 1700 b.c. but is thought by Egyptologists to have been copied from earlier sources. Yes, magic and conjuring have long been an integral part of popular entertainment, and from these very early beginnings, secular magicians have continued to provide entertainment for audiences of all ages right up through the present day. Magic shows are still some of the hottest tickets of the Las Vegas strip, and touring artists such as David Copperfield can still fill theatres. Magic is also popular on television once again thanks to the work of David Blaine and Criss Angel. Organizations such as the International Brotherhood of Magicians (IBM) and the Society of American Magicians (SAM) also boast a strong membership.
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Jaffar Shah, Ghulam Rasool, and Zia-ur-Rehman. "Magic Realism: An Overview of Gabriel Garcia Marquezs’ One Hundred Years of Solitude." Al-Burz 11, no. 1 (December 25, 2019): 21–31. http://dx.doi.org/10.54781/abz.v11i1.57.
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Magic Realism refers to the method of describing reality in a mythical, magical and supernatural version of the indigenous cultures. This paper highlights the significance of the tool of Magic Realism with reference to Gabriel Garcia Marquez’s One Hundred Years of Solitude as a fantastic literary form employed by the writer to present his culture, society and political history. Reality combined with magical elements, this paper has Magic Realism as theoretical framework to prove how Gabriel Garcia Marquez manipulates this tool to tell the reality of his national history, colonialism, and post-colonialism period. Employing the tool of Magic Realism, the writing is all about troubles, loss and death in the Colombia. The intention is to combine fantastic in order to present his Colombia, where myths and modern inventions are part of the same environment; where the indigenous culture has not been subdued by the advent of modern technology. The writer of the novel also wants his people to acquire true knowledge in lieu of mere imitation of the West. The main source of the data in this paper was literature review that helped identify the gap. This paper is meant to bridge the gap identified through the literature. The specific objective is to ascertain as to how Magic Realism has been employed by Gabriel Garcia Marquez in One Hundred Years of Solitude so as to stick to the truth of his national history.
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Eleta, Paula. "The conquest of magic over public space: Discovering the face of popular magic in contemporary society." Journal of Contemporary Religion 12, no. 1 (January 1997): 51–67. http://dx.doi.org/10.1080/13537909708580789.
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Becker, Jos. "Het wonder in de onttoverde samenleving." Religie & Samenleving 2, no. 1 (May 1, 2007): 5–16. http://dx.doi.org/10.54195/rs.13212.
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Even in our modern society people seem to be fascinated by miracles. Miracles are the subject matter of popular television shows. Quite a number of books, inspired by C.G. Jung, aim at assisting people in recognizing miracles and in integrating these in their personal lives. Furthermore the number of people, willing to accept miracles for real, is growing: in 1991 31% of the Dutch thought miracles a possibility, in 2002 43% showed this opinion. How is this possible in a society seemingly devoid of magic? This is possible because magic is not banished from all levels in society to the same degree. According to Weber modernization on the institutional level was more complete than on the level of personal thought. This is borne out by research on the acceptance of modern science. In the year 2000 for instance 35% of the Dutch declared that to much trust was put in science and not enough in intuition and faith.
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Seferova, Esma Enverovna. "Genesis and functions of the motifs of initiation in the Crimean Tatar epic tale." Филология: научные исследования, no. 2 (February 2020): 50–57. http://dx.doi.org/10.7256/2454-0749.2020.2.32062.
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The subject of this research became the examination of genesis and functions of the motif of initiation within the Crimean Tatar magic tale. The ritual of initiation is an important social institute of pre-class society, which serves as the foundation of folk tradition for the peoples of the world. The archaic forms of this motif are associated with the mythological rituals-initiations. The motif of initiation in a magic tale often become the core of the plot and compositional structure. Special attention deserves the concept of the scholar Kerim Camanaqlı, who underlined the role of mythological images in development of the storyline of Crimean Tatar tales, as well as primeval roots of these images. The methodology and theoretical framework of the study is the compilations of Crimean Tatar tales of the early XX century “Tales and Legends of Crimean Tatars” (1936) and “Tales for Children” (1939), dictionaries, scientific writings of the prominent folklorists and literary historians. The novelty consists in revelation of the fact that Crimean Tatar magic tales, containing various compositional elements in their structure, include the pair “dying – rebirth”. The indicated elements of the composition of a magic tale emerged and formed under the influence of mythological rituals. By the specific attributes, the ritual of initiation in the tales can carry different functions and forms. Poetic transformation of the motif of initiation defines the peculiarities of magic tales. The main conclusion consists in the ethnographic ritualistic archaic, which vividly manifests in the Crimean Tatar magic tale, inherent with the formation of fundamentals of the tale, its initial structure, situations, images, system of poetic language and artistic means. Mythical character somewhat alienates from previous mythologicity and comes closer to a fairy image, being included into a fairy civilization.
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Sulistiati, Sulistiati. "Mantra Orang Jawa: Tinjauan Singkat." ATAVISME 10, no. 1 (June 29, 2007): 47–58. http://dx.doi.org/10.24257/atavisme.v10i1.230.47-58.
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Indonesian is known to be very religious society. It can be seen through the good growth of literature works both oral and written, such as "poem" and "incantation". Incantation exists among society after poets use their high ability and power of creation. Society believes that incantation has a magic power. Through incantation, we can observe how far does the function of it among society as written in Mantra OrangJawa by Sapardi Djoko Damono.
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Chigirev, S. V. "Formation of Secular Society: Social and Philosophical Bases of Research." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 13, no. 1 (2013): 50–53. http://dx.doi.org/10.18500/1819-7671-2013-13-1-50-53.
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In article the conceptual bases of research of process of a secularization are considered, in particular, it is specified that Max Weber connects for the first time a secularization with modernization processes in the European society, and also with magic movement to rationality. Identification of consequences of a secularization is an actual problem of social and philosophical thought.
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Agapkina, Tatyana. "Ukrainian magical folklore in the archive collections of the RGO and OLEAE." Slavianovedenie, no. 5 (December 2021): 55–67. http://dx.doi.org/10.31857/s0869544x0017674-4.
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The article describes the found out archival collections of Ukrainian magical folklore from the funds of the Russian Geographical Society (RGO) and the Society of Amateurs of Natural Science, Anthropology, and Ethnography (OLEAE). The author determines the history of the manuscripts and expresses ideas about their authorship, the available editions of these materials, the functional composition, the features of the content and poetic language of the charms included in the collections under consideration. Special attention is paid to the fact that in some of these collections, charms are juxtaposed with «small» forms of verbal magic, creating a complete picture of this fragment of folklore tradition. The expediency of publishing some of these manuscripts (the most complete and little-known) is due to their exclusivity, as well as to the fact that Ukrainian verbal magic is still the least known among the three Eastern Slavic traditions.
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Iribarren, Isabel. "From Black Magic to Heresy: A Doctrinal Leap in the Pontificate of John XXII." Church History 76, no. 1 (March 2007): 32–60. http://dx.doi.org/10.1017/s0009640700101404.
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In 1320, Pope John XXII launched a doctrinal enterprise of some import: the assimilation of practices of black magic into the crime of heresy. As was his custom, John sought the opinion of experts before taking a final decision that would entail, among other consequences, extending the jurisdiction of the inquisition to cover cases of black magic. In his recent study on medieval demonology, Alain Boureau has suggested that the question that truly concerned the pope was not witchcraft or ritual magic per se, but the role of the devil in these practices. Boureau based his thesis on a wide-ranging theory of late medieval representations of individual subjectivity and society, on the principle of “pact” or covenant between two free-willing parties. Away from old, static forms of social hierarchization, the fourteenth century favors a contractual structure that places the emphasis on the voluntary nature of the relation between individuals in society and between humans and God. Boureau develops his argument on the basis of the response offered by one of the members of the 1320 commission, the Franciscan Enrico del Carretto. Bishop of Lucca, Enrico had been among the experts in charge of judging the orthodoxy of the Franciscan Spirituals in 1318, and had also participated in the discussion towards the preparation of the bullCum inter nonnullos. We are thus in the presence of one of John XXII's curial cohort. Boureau accords particular value to Enrico's response because he is the only member of the commission who seems to draw attention to the real efficacity of demonic causality in black magic, thus offering the first explicit evidence of thetournant demonologiquetaking place in the medieval Church between the end of the thirteenth and the beginning of the fourteenth century.
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Ehrenreich, Jeffrey David. "Tsewa's Gift: Magic and Meaning In an Amazonian Society:Tsewa's Gift: Magic and Meaning In an Amazonian Society." Latin American Anthropology Review 2, no. 2 (December 1990): 63. http://dx.doi.org/10.1525/jlat.1990.2.2.63.2.
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Jan, Asiya, and Dr Suresh Kumar. "Price Paid by Common Mass due to Cultural Clashes among our Societies." Journal of Economics and Technology Research 2, no. 3 (December 9, 2021): p30. http://dx.doi.org/10.22158/jetr.v2n3p30.
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A society may be classified as traditional, modern or post-modern. Traditional society lays emphasis on religion and magic in behavioural norms and values, implying connection yawning acquaintances with a authentic or illusory past. It broadly accepts rituals, sacrifices and holy feasts. Modernity is considerable break with traditional society. Modern society focuses on science and cause. Post-modern society or late modernity, concentrate on decisive consciousness and is anxious about the destructive belongings of practical science on nature, environment and humanity.
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Ehrenreich, Jeffrey David. "Tsewa's Gift: Magic and Meaning In an Amazonian Society." Latin American Anthropology Review 2, no. 2 (May 8, 2008): 63. http://dx.doi.org/10.1525/jlca.1990.2.2.63.2.
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Service, R. F. "AMERICAN CHEMICAL SOCIETY MEETING: Science Invades the Magic Kingdom." Science 296, no. 5567 (April 19, 2002): 462–63. http://dx.doi.org/10.1126/science.296.5567.462.
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Yolen, Jane. "Magic Mirrors: Society Reflected in the Glass of Fantasy." Children's Literature Association Quarterly 11, no. 2 (1986): 88–90. http://dx.doi.org/10.1353/chq.0.0459.
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Jannah, Adellia Muqodimatul, and Octo Dendy Andriyanto. "Relasi Magis, Agama dan Pengetahuan dengan Sistem Kepercayaan Tradisional pada Long Storage Kalimati." Sutasoma : Jurnal Sastra Jawa 10, no. 1 (June 29, 2022): 60–70. http://dx.doi.org/10.15294/sutasoma.v10i1.56782.
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Related to the traditional belief in the Long Storage of Kalimati, this study aims to explain the relationship between various kinds of beliefs that exist in the residents of Leminggir Village, Mojosari District, Mojokerto Regency. The focus of this study is to determine the relationship between magic, religion and knowledge with the traditional belief system of society. This descriptive study was prepared using ethnographic methods and the use of J.G Frazer's theory of religious evolution because it is in accordance with the main concepts that discuss magic, religion, and science. The main object of this research is the Kalimati Long Storage. The main data source of this study was obtained based on the results of interviews with Mr. Turoikhan, an elder, a resident of Leminggir Village.The results of the discussion show that there is a belief in the people of Leminggir Village towards magic, religion and knowledge that go hand in hand. As shown by the public's belief in supernatural beings who are the cause of the drowning of children, so that in their search efforts use magic, as well as religious methods as well as the use of technological advances like a motorized boat. The benefit of this research is that it can be used as an educational medium about a culture of tolerance and mutual respect for the existence of various beliefs.
Keywords: evolution religi; traditional belief system; Long Storage Kalimati
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Ayatullah, Humaeni. "RITUAL MAGI DALAM BUDAYA MASYARAKAT MUSLIM BANTEN." IBDA` : Jurnal Kajian Islam dan Budaya 13, no. 2 (October 10, 2015): 26–52. http://dx.doi.org/10.24090/ibda.v13i2.660.
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This article discusses various magical rituals and their meaningsfor Muslim society of Banten. How the meanings and functions of rituals; what kinds of magical rituals used and practiced by Muslim society of Banten become two main focuses of this article; besides, it also tries to analyze how Muslim society of Banten understand the various magical rituals. This article is the result of a field research using ethnographical method based on anthropological perspective. To analyze the data, the researcher uses structural-functional approach. Library research, participant-observation, and depth-interview are the methods used to collectthe data. Performing various magical rituals for the practicians of magic in Banten is a very important action that must be conducted by the magicians or someone who learns magical sciences. Magical ritual becomes an important condition for the successfulness of magic. If they do not this, there is a belief that they will fail in obtaining the magical effects. Magical ritual should be also conducted in certain places and certain time withvarious magical formula and magical actions under the supervision of magicians. The use of these magical rituals becomes a portrait of the pragmatical life style of Bantenese society who still believes in magical powers.
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Johnson, Irving Chan. "Seductive Mediators: The Nuuraa Performer's Ritual Persona as a Love Magician in Kelantanese Thai Society." Journal of Southeast Asian Studies 30, no. 2 (September 1999): 286–309. http://dx.doi.org/10.1017/s0022463400013035.
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The actor-dancers of the Kelantanese Thai Nuuraa theatre are often seen by Kelantanese as practitioners of love magic. Theoretically, the Nuuraa can be viewed as an ongoing process of mediation between cultural symbols. A Nuuraa performer inhabits an ambiguous and power-filled socio-ritualistic universe associated with unbridled magical know-how.
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Patra, Dr Gokulananda. "Understanding the Magical Property of the Desharis, Bejunis (Witch Doctors) of the Kandhs of South Orissa." International Journal of Management and Humanities 5, no. 11 (July 30, 2021): 24–26. http://dx.doi.org/10.35940/ijmh.k1354.0751121.
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Deshari, Bejuni, Shamanins are known as indigenous physicians or Vaidyas among the Kandhas of south Orissa. The Deshari is well acquainted with the medical effect of the roots and herbs required for curing of the diseases using charms and spells. Bejunis are experts for the treatment of mental patients. Through magical spells and charms (known as white Magic), she takes up the cases of mental illness. The services of Shamanins are requires for harming an enemy by mantras and tantras.They are expert in Black Magic. Kandhs are experts or specialists in treatment of drowned, night goblin, labour pain and pain in mother’s breast and pulta-bagha. This particular magical property enabled them to transform themselves into tigers and in this shape to attack human beings and their cattle1 . John Campbell* , a top ranking ICS officer witnessed such cases of Pulta-bagha in his own eyes. Their magical properties are amazing and tremendous. But they had no written books on this magical property. It goes from mind to mind, mouth to mouth and generation to generation. The charms, spells, magic-lores, magic cords, folk method of treatment and folk medicines are the traditional heritage of these people. If we will not collect, document or preserve in digital form, this valuable wealth of the centuries will disappear from the society very soon. An humble attempt has been made in this paper to present a vivid account of the role of Desharis, Bejuni, Shamanins and their magical property for the treatment of the diseases.
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Faizah, Hanim, Eko Sugandi, and Wahyu Susiloningsih. "Development of Mathematics Digital Creative (Magic) Book for Elementary School." JOURNAL OF TEACHING AND LEARNING IN ELEMENTARY EDUCATION (JTLEE) 5, no. 1 (March 2, 2022): 95. http://dx.doi.org/10.33578/jtlee.v5i1.7911.
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The digitalization of education is a logical consequence of changing times. No one could have predicted that technology would be adopted so quickly by industry and society. The Covid-19 pandemic has cause students, teachers and schools to carry out teaching and learning activities by relying on digital technology. The use of e-book is becoming a trend because it is more environmentally friendly and more economical. The purpose of this research is to develop a 4C-oriented Mathematics Digital Creative (Magic) Book for elementary school students to determine the development process, feasibility, and effectiveness of its use. The results of the research show that the users gave a positive rating for the MAGIC Book. The use of digital modules provides benefits in learning, especially in online learning.
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Quintão, Ronan Torres, Verônica Fujise Pereira, and Rafael Antônio Santana Baêta. "Magic consumption: a study in the context of soccer fans." Revista Brasileira de Marketing 18, no. 1 (May 28, 2019): 17–28. http://dx.doi.org/10.5585/remark.v18i1.3599.
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Objetivo do estudo: entender como o consumidor atribui significado mágico ao produto, revestindo-o de poderes mágicos. Metodologia/abordagem: foram realizadas 10 entrevistas fenomenológicas com torcedores de time de futebol. Os dados qualitativos foram analisados utilizando-se a abordagem hermenêutica. Originalidade/relevância: a magia está em todo lugar em um estado difuso, entretanto pouco ainda se sabe sobre como os consumidores revestem os produtos de poderes mágicos por meio de rituais de consumo. Principais resultados: como resultado, a pesquisa explica como o consumidor atribui poder mágico ao produto performando (1) ritual de escolha do produto, (2) ritual de revestimento do pensamento mágico, (3) ritual de uso do produto mágico. Contribuições teóricas/metodológicas: o trabalho contribui para os estudos sobre pensamento mágico, explicando como os consumidores empreendem esforços para imbuir os objetos de poderes mágicos, assim como papel desses objetos na vida dos consumidores que revestem de magia as suas experiências de consumo.
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van Wyk, M. J. "Civil society: A useful concept but not a magic cure." South African Journal of Sociology 25, no. 4 (November 1994): 125–30. http://dx.doi.org/10.1080/02580144.1994.10432070.
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Bradford, Clare. "Cross-Generational Negotiations: Asian Australian Picture Books." Papers: Explorations into Children's Literature 17, no. 2 (December 1, 2007): 36–42. http://dx.doi.org/10.21153/pecl2007vol17no2art1193.
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The picture books which focus on the everyday experiences of children growing up in a multicultural society, where cultural diversity is very often symbolised by objects or artifacts whose production and meanings involve cross-cultural negotiations are discussed. The books discussed are Old Magic, Grandpa and Ah Gong, Grandpa's Mask, What a Mess, and Fang Fang.
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KNIGHT, DIANA. "‘Except When Night Falls’: Together and Alone in Barthes's Comment vivre ensemble." Paragraph 31, no. 1 (March 2008): 50–62. http://dx.doi.org/10.3366/e0264833408000060.
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This essay explores the relation between Living-Together (vivre ensemble) and Living-Alone (vivre seul) by analysing the overlap between two figures sketched out in Comment vivre ensemble: Autarky and Enclosure. Barthes's ambivalence towards enclosure and self-sufficiency — ideologically negative, existentially and neurotically positive — is traced backwards through a number of 1950s essays to his 1947 proto-mythology Esquisse d’une société sanatoriale (sketch of a sanatorial society). On the basis of Barthes's analysis there of the excessive socialization that serves to repress the reality of illness and death, I move forward again to his own autobiographical return to the sanatorium (as space and thematics) in Roland Barthes by Roland Barthes, in interviews and — via Thomas Mann's The Magic Mountain — in Comment vivre ensemble. Finally, some passages of The Magic Mountain are read through Barthes's figures Enclosure and Cause.
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Zhang, Menglong, Lei Shi, Shizhe Deng, Bomo Sang, Junjie Chen, Bifang Zhuo, Chenyang Qin, et al. "Effective Oriental Magic for Analgesia: Acupuncture." Evidence-Based Complementary and Alternative Medicine 2022 (March 12, 2022): 1–14. http://dx.doi.org/10.1155/2022/1451342.
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Pain is a kind of complex physiological and psychological symptom, which makes the person debilitated and uncomfortable. Some persistent pain is unbearable for the patients, reducing the quality of life and bringing considerable pressure to the individuals and society. Pain killers seem to be effective in analgesia for patients, but their safety and addiction are crucial issues. From the theory of traditional Chinese medicine (TCM), the blocked meridian is the main cause of pain, and effective acupuncture can play a positive analgesic effect. Acupuncture that can date back thousands of years is one of the ancient medical practices in China. Its safety and effectiveness are respected. Based on its superior safety and inferior side effects, it has been gradually recognized as a therapeutic intervention method for complementary medicine, which is also generally used to treat multiple pain diseases. It is shown by modern medical studies that neurotransmitters are the material basis for the acupuncture effect, and the effect of acupuncture analgesia is related to changes in neurotransmitters. However, the specific mechanism has not been elucidated. This review aims to comprehensively discuss the historical evolution of acupuncture analgesia, clinical research of acupuncture analgesia, comparison of acupuncture and drug therapy, the neurotransmitter mechanism of acupuncture analgesia, the effect of acupuncture manipulation on analgesia, and bibliometric analysis of acupuncture treatment for pain, to explore the superiority and related mechanism of acupuncture analgesia from different aspects, and to provide a more effective treatment for alleviating patients’ pain.
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Khoroshilov, Dmitry A., and Dmitry S. Mashkov. "STUDY OF MAGIC IN MODERN SOCIETY THROUGH THE PRISM OF BIOGRAPHY (ON THE EXAMPLE OF A NARRATIVE ANALYSIS OF THE LIFE HISTORY)." RSUH/RGGU Bulletin. Series Psychology. Pedagogics. Education, no. 4 (2022): 79–90. http://dx.doi.org/10.28995/2073-6398-2022-4-79-90.
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The article presents the results of a theoretical and empirical study of the phenomenon of “Renaissance” of magical practices in today’s changing society. An analysis of different interpretations of magic and magical thinking (from classical psychoanalysis to semiotics and cultural anthropology) proves that elements of archaic (mythological) and scientific knowledge always coexist in individual and social consciousness: magical discourse is supplemented and complicated by borrowing psychological categories and pseudo-concepts. It is known that interest in magic, esotericism and the occult is characteristic of a situation of crisis and transformation of social institutions, which turns into increased uncertainty and unpredictability, as a result of which individuals turn to different, including marginal, strategies for constructing identity and life path. One of these strategies is positioning yourself as a professional “magician” or “esotericist”. This type of positioning should be considered a special form of socialization and individualization, maintaining selfrespect and a positive social identity in a transitive society and culture. The hypothesis put forward is confirmed by the data of the case study, namely, the narrative analysis of an interview with an astrologer, whose life choice and professional development took place in the post-Soviet period
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Collins, David J. "Albertus, Magnus or Magus? Magic, Natural Philosophy, and Religious Reform in the Late Middle Ages*." Renaissance Quarterly 63, no. 1 (2010): 1–44. http://dx.doi.org/10.1086/652532.
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AbstractThis article analyzes the fifteenth-century attempt by the Dominican order, especially in Cologne, to win canonization for the thirteenth-century natural philosopher Albert the Great. It shows how Albert's thought on natural philosophy and magic was understood and variously applied, how the Dominicans at Cologne composed his vitae, and how the order's Observant movement participated in these developments. It situates the canonization attempt at the intersection of two significant trends in which the order was a leading participant: first, the late medieval efforts to reform Christian society beginning with the religious life of monks and mendicants; second, the increasing concerns about the practice of learned and demonic magic that laid groundwork for the witch-hunting of the early modern period. The article aims to shed light on intersections of science and religion — their apprehension and negotiation — at a decisive moment in European history for both fields of human endeavor.
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Alfarisi, Tsalits Abdul Aziz. "BUDAYA DAN FUNGSI DALAM LEGENDA GUA TAN TIK SIU DI DESA SUMBERAGUNG KECAMATAN REJOTANGAN KABUPATEN TULUNGAGUNG." HUMANIS: Jurnal Ilmu-Ilmu Sosial dan Humaniora 11, no. 1 (January 31, 2019): 45–52. http://dx.doi.org/10.52166/humanis.v11i1.1422.
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Literature is an expression of feeling and of thought written by contextual value of a language. It refers to the concept of oral or folk literature which includes the literature expression of society’s culture passed on upon descend and through spoken word. The legend of Tan Tik Siu cave is one of oral literature originated from Tulungagung which grew and expanded in Sumberagung village Rejotangan subdistrict. The originality and cultural value of the phenomenon are feasible to investigate due to its uniqueness. There is a cycle when the society should and should not do some rituals in the cave. Thus, they should not do the ritual every day. It is believed that there will be a danger for Sumberagung villagers whenever they break the conviction. The problem of the study focused on how are the cultural values and its functions for the society. A descriptive qualitative approach is employed through observation, interview, audio-recording and note-taking. The analysis of cultural value suggested four kinds of cultural values including: (1) magic value, especially the society’s belief on pesugihan /a particular magic, (2) behavior value applied to the surrounding society, and (3) religious value. The result function analysis found four kinds of functions which cover: (1) projection system as a one’s thoughts on the future doing, (2) validation instrument of cultural research organization (3) education instrument (4) entertainment instrument