Journal articles: 'Magic studies'

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Julz. "Magic Man." Journal of Bisexuality 5, no. 2-3 (October 17, 2005): 213–20. http://dx.doi.org/10.1300/j159v05n02_25.

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Luhrman, T. M. "Modern magic." Religion Today 5, no. 1-2 (January 1988): 1–3. http://dx.doi.org/10.1080/13537908808580620.

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Cusack, Carole. "Discordian Magic." International Journal for the Study of New Religions 2, no. 1 (August 14, 2011): 125–45. http://dx.doi.org/10.1558/ijsnr.v2i1.125.

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Discordianism, founded in 1957 and generally regarded as a “parody religion,” has only recently received scholarly consideration as a valid religious expression within modern Paganism (Cusack 2010). Yet ritual practice within Discordianism remains largely unexamined; Hugh Urban’s brief discussion of Discordian magical workings as a sub-category of Chaos Magic is the extent of academic discussion of the subject to date (Urban 2006). This article elaborates on Urban’s tantalising classification of Discordian magic. A brief history of Discordianism is sketched; then ritual and magic in the Discordian tradition is explored through an examination of key texts, including Malaclypse the Younger’s Principia Discordia (1965), and Robert Shea and Robert Anton Wilson’s Illuminatus! Trilogy (1975). Similarities between Chaos Magic and Discordianism are noted, and an analysis of Thee Temple ov Psychick Youth (TOPY), a magical order founded by British performance artist Genesis P-Orridge and others in 1981, elucidates the relationship between Chaos Magic and Discordian magic. It is argued that the essentially unorganised nature of Chaos Magic and Discordianism, and the trenchant resistance of both to any form of “orthodoxy,” justifies classifying Discordian magic as a form of Chaos Magic. Chaos magicians and Discordians both have a deconstructive and monistic worldview, in which binary oppositions collapse into undifferentiated oneness, and neither conformity of belief nor unity of practice is required to be an “authentic” Discordian or Chaote.

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Harmening, Dieter. "The History of Western Magic: Some Considerations." Folklore: Electronic Journal of Folklore 17 (2001): 85–95. http://dx.doi.org/10.7592/fejf2001.17.magic.

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Skilling, Peter. "Calligraphic Magic." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 161–87. http://dx.doi.org/10.1558/bsrv.36759.

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The article presents five fifteenth- to sixteenth-century Pali inscriptions from Sukhodaya, Thailand. Three of them are engraved in the Khom alphabet on large square stone slabs, with considerable attention to format; they seem to be unique in Thai epigraphy. Two of these carry extracts from the Abhidhamma; the third gives a syllabary followed by the recollection formulas of the Three Gems. The other two epigraphs are written not on stone slabs but are inscribed on small gold leaves; they contain the heart formulas of the books of the Tipi?aka and the qualities of the Buddha, Dhamma, and Sa?gha. The exact find-spots and functions of the slabs and gold leaves are not known. I suggest that they are the products of widespread and enduring Buddhist cultures of inscription, installation, and consecration, as well as of customs of condensation and abbreviation that have have been intrinsic to Thai liturgical and manuscript practices up to the present.

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Kerr, Hugh T. "Magic Moments." Theology Today 46, no. 3 (October 1989): 253–55. http://dx.doi.org/10.1177/004057368904600301.

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Hukantaival, Sonja, Tõnno Jonuks, and Kristiina Johanson. "Materiality of Magic in Estonian and Finnish Museums." Folklore: Electronic Journal of Folklore 88 (April 2023): 7–36. http://dx.doi.org/10.7592/fejf2023.88.magic.

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This paper discusses objects connected with folk magic and medicine found in museum collections in Estonia and Finland. Our perspective is comparative as we compare these collections to other sources and to each other. The focus is on what kind of objects are found in the museum collections and how these differ between the two countries. We also explore how these materials have been acquired and collated. While we see general similarities between the magic objects in the two countries, there are also notable differences: remains of bears stand out in the Finnish collections while fossils are common in the Estonian ones. Although these observations may reflect a true difference in magic traditions, there are still potential sources of bias in the collections. Even though the museum collections in both countries were formed with romantic national overtones, the interests of individual collectors and curators influenced them in various ways.

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Jones, Graham M. "New Magic as an Artification Movement: From Speech Event to Change Process." Cultural Sociology 13, no. 3 (May 13, 2015): 321–37. http://dx.doi.org/10.1177/1749975515584082.

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In recent years, a small but prolific network of French magicians and their allies have taken calculated, systematic, and very public steps to reposition magic as a form of high culture, produced and received according to a set of distinctively artistic criteria, and linked institutionally to the realm of fine arts. They call what they are doing ‘new magic’ ( la magie nouvelle). This article takes a conversation analytic approach to a verbal disagreement between one of new magic’s principal proponents and a relatively senior music scholar who questions how art-like new magic really is. The speakers mutually accomplish the activity of arguing by realizing associated design features such as negative personal assessments, overlapping talk, format tying, sarcasm, bald directives, and interruption. In so doing, they also co-construct interactional identities as cultural insurgent and cultural gatekeeper, shaping this particular speech event as a skirmish in a conflictual and unresolved process of artification.

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Nuño, Antón Alvar. "Morality, Emotions and Reason: New Perspectives in the Study of Roman Magic." Archiv für Religionsgeschichte 18-19, no. 1 (September 26, 2017): 307–26. http://dx.doi.org/10.1515/arege-2016-0016.

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Abstract Academic interest in magic has grown considerably during the last twenty years. Leaving aside the old stereotyped dichotomy between magic and religion, I consider magic a pragmatic subsystem of religion whose function is to alleviate or deal with daily life’s misfortunes. I suggest in this paper some possible approaches that might be interesting to deepen in the social study of Roman magic. This paper is divided in three sections. The first one deals with morality and magic: even if legal sanctions on magic can be influential in the individual’s decision to resort to magical practices, H. Versnel’s category of Prayers for Justice proved that some curses can be perceived as legitimate from the subjective point of view of the user; I suggest that subjective legitimation can in fact be applied to all Roman curses. The second section tackles the topic of emotions and magic: based on western conceptualisations of emotions, scholarly approaches on ancient magic have generally failed to see the evidence that make the choice of resorting to magic a rational option more than an emotional act. Finally, the third part of this paper analyses magic as rational choice in the individual’s strategies for decision taking.

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Tyson, Paul. "The Demise of Science and Religion, and the Return of Theology and Magic." Religion and Theology 30, no. 3-4 (December 20, 2023): 220–43. http://dx.doi.org/10.1163/15743012-bja10058.

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Abstract Secular modernity is characterised by a knowledge culture that de-magics nature, and separates science from religion. Magic disrupts the nature/supernature dualism of the modern life-world. This article argues that the modern territorialisation of science from religion can no longer be believed, nor is nature/supernature dualism credible. Hence, the recovery of theology as a public domain activity can also bring natural magic back into our knowledge and power culture. Such a re-introduction, the article argues, is essential if we are to try and deliver ourselves from the crassly materialistic instrumentalism that is de-humanising our political landscapes and destroying the natural world.

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Pickles, Katie. "Materteral Consumption Magic." Public History Review 29 (December 6, 2022): 168–84. http://dx.doi.org/10.5130/phrj.v29i0.8266.

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With themes of corporate and civic paternalism, magic, Disney-like fantasy and childcare, this article recovers and analyses the Hay’s rooftop playground, the people who invented it and their motivations for luring generations of children up there. The space is placed in the context of the development of modern playgrounds and department stores. Drawing on consumers’ memories, the playground’s main attractions are revealed. The motivations of energetic and innovative store manager Jim Hay are outlined, including his cultivation of workers and customers according to his corporate paternalist beliefs. James Hay’s creation of ‘Aunt Haysl’ and the woman who successfully became her, Edna Neville, is explained. The roof’s storybook character and benevolent orientalism, Neville’s retirement, the roof’s closure and its afterlife are covered. Overall, I argue that the rooftop playground was an important modern, urban commercial space where public history was both made and nostalgically created as part of Christchurch's cultural heritage. I use the term 'materteral consumption magic' to capture the central discourses in the roof's history, to explain its success, and its potent creation as collective memory.

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Matković, Sanja. "Magic, Conversion, and Prayer in Shakespeare’s The Tempest." Diacovensia 30, no. 4 (2023): 531–52. http://dx.doi.org/10.31823/d.30.4.3.

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This paper deals with the concepts of magic, conversion to Christianity, and prayer in Shakespeare’s play The Tempest. Employing New Historicism and using Christian writings, it analyses Prospero’s prayer and conversion, which have so far been neglected by scholars in favor of magic, and juxtaposes them to magic. This reading supports the underrepresented view of Prospero’s magic as heretical and punishable, suggests that Prospero’s abjuration of magic is comparable to the deliverance from the occult and conversion to Christianity, and reveals the first interpretation of Prospero’s prayer. Namely, prayer, following Prospero’s conversion, is represented by Shakespeare as the true and ultimate value of human life and the antithesis to magic.

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Smith, Clyde Curry, Christian Jacq, and Janet M. Davis. "Egyptian Magic." Journal of Religion in Africa 16, no. 3 (October 1986): 228. http://dx.doi.org/10.2307/1581289.

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Macknik, Stephen L., and Susana Martinez-Conde. "Real magic: future studies of magic should be grounded in neuroscience." Nature Reviews Neuroscience 10, no. 3 (January 29, 2009): 241. http://dx.doi.org/10.1038/nrn2473-c2.

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Magliocco, Sabina. "Magic and Politics." Nova Religio 23, no. 4 (April 15, 2020): 5–14. http://dx.doi.org/10.1525/nr.2020.23.4.5.

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This essay introduces a special issue of Nova Religio on magic and politics in the United States in the aftermath of the 2016 presidential election. The articles in this issue address a gap in the literature examining intersections of religion, magic, and politics in contemporary North America. They approach political magic as an essentially religious phenomenon, in that it deals with the spirit world and attempts to motivate human behavior through the use of symbols. Covering a range of practices from the far right to the far left, the articles argue against prevailing scholarly treatments of the use of esoteric technologies as a predominantly right-wing phenomenon, showing how they have also been operationalized by the left in recent history. They showcase the creativity of magic as a form of human cultural expression, and demonstrate how magic coexists with rationality in contemporary western settings.

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Curry, Patrick. "Magic vs. enchantment." Journal of Contemporary Religion 14, no. 3 (October 1999): 401–12. http://dx.doi.org/10.1080/13537909908580878.

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Houstoun, William George Provan. "The grand cycle of conjuring treatises: Modern Magic, More Magic, Later Magic and Latest Magic." Early Popular Visual Culture 16, no. 2 (April 3, 2018): 123–45. http://dx.doi.org/10.1080/17460654.2018.1540172.

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ATHANASIOS, Rinotas. "Compatibility Between Philosophy and Magic in the Work of Albertus Magnus." Revista Española de Filosofía Medieval 22 (January 1, 2015): 171. http://dx.doi.org/10.21071/refime.v22i.6218.

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Albertus Magnus (1193?-1280), also known as doctor universalis, delved into several fields of science and philosophy, a pursuit which resulted in a massive production of works. Within these works, however, one discerns a provocative paradox, in which a cleric is involved in a forbidden art: magic. In this paper I argue that a paradox of this kind can be justified and explained in terms of philosophy. To this end, I advance three case studies to shed light on the afore-mentioned problem. First, I scrutinize indirect and direct sources in order to clarify Albertus’s relation to magic, thus addressing whether it is possible to trace any supportive data that permits a connection between magic and philosophy. Next, I show that this connection is achievable, since some parts of Albertus’s philosophy, such as psychology, cosmology and the liberum arbitrium, seem to be associated with magia naturalis in terms of astrology. Finally, I argue that the German philosopher was not successful in legitimizing magic through philosophy, and thus failed to prove himself a unique pioneer of an innovative body of knowledge.

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Remus, Harold. ""Magic", Method, Madness'." Method & Theory in the Study of Religion 11, no. 3 (1999): 258–98. http://dx.doi.org/10.1163/157006899x00050.

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PHILLIPS, D. Z. "Wittgenstein, Wittgensteinianism, and magic: a philosophical tragedy?" Religious Studies 39, no. 2 (May 13, 2003): 185–201. http://dx.doi.org/10.1017/s0034412503006449.

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This paper takes issue with remarks by Brian Clack on the manner in which Wittgensteinian philosophers have interpreted religion. Clack attributes an expressivist interpretation of religion to Wittgensteinians. By reference to my own writings, and to those of Rush Rhees, I show how wide of the mark is this gloss on the Wittgensteinian tradition's approach to religion. In particular, the view that magico-religious rituals are cathartic is demonstrated to be one that Wittgensteinians have been keen to attack, rather than defend. The conclusion of the paper emphasizes the point that Wittgenstein and Wittgensteinians have been concerned with denying the appropriateness of producing a general theory of religion or magic. Hence, they have no need of an expressive theory.

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Magliocco, Sabina. "Witchcraft as Political Resistance." Nova Religio 23, no. 4 (April 15, 2020): 43–68. http://dx.doi.org/10.1525/nr.2020.23.4.43.

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The use of political magic is one of the remarkable and unexpected cultural features to emerge from the 2016 presidential election in the United States. Using a combination of digital and face-to-face ethnography, this article explores the emergence of a movement dedicated to resisting the Donald Trump administration through witchcraft and magic. Applying the lens of Italian ethnologist Ernesto de Martino, it argues that the 2016 election created a “crisis of presence” for many left-leaning Americans who experienced it as a failure of agency. Their turn to magic was in response to feelings of anxiety and helplessness. Drawing from the approach of anthropologist James C. Scott, it analyzes magic as an art of resistance, an aesthetic, performative, as well as political response. Finally, it examines the fissures within the magical resistance as clashes in ethics, aesthetics, and beliefs associated with magic came to the fore, effectively splintering the magic resistance movement and rendering it less effective.

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Wiener, Margaret J. "Magic, (colonial) science and science studies." Social Anthropology 21, no. 4 (November 2013): 492–509. http://dx.doi.org/10.1111/1469-8676.12042.

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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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Selove, Emily. "Magic as Poetry, Poetry as Magic: A Fragment of Arabic Spells." Magic, Ritual, and Witchcraft 15, no. 1 (2020): 33–57. http://dx.doi.org/10.1353/mrw.2020.0013.

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Otto, Bernd-Christian. "Towards Historicizing “Magic” in Antiquity." Numen 60, no. 2-3 (2013): 308–47. http://dx.doi.org/10.1163/15685276-12341267.

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Abstract Even though the concept of “magic” has suffered severe criticism in academic discourse, the category continues to be used in many disciplines. During the last two decades, classicists in particular have engaged in a lively discussion over “magic” and have produced an impressive amount of written output. Given the impossibility of defining “magic” in a consistent and widely accepted manner, one cannot help but wonder what these scholars are actually talking about. Hence this paper purports (a) to critically review the recent debate on “magic” in Classical Studies, (b) to advocate for abandoning an abstract category of “magic” in favour of a proper analysis of ancient sources and (c) to historicize the term “magic” in Antiquity, that is, to muse on its ancient semantics, functions, and contexts. This methodological approach does not only overcome the major problems inherent in modern definitions of “magic,” but will also yield new insights into terminologies, modes of thought and speech strategies that underlie ancient religious discourses.

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Brady, Jennifer, and Ian Donaldson. "Jonson's Magic Houses." Sixteenth Century Journal 29, no. 3 (1998): 886. http://dx.doi.org/10.2307/2543746.

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Bielo, James. "The Magic of Science and the Science of Magic in Evangelical Publicity." Magic, Ritual, and Witchcraft 17, no. 2 (September 2022): 173–82. http://dx.doi.org/10.1353/mrw.2022.0020.

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Williams, Gillian, and Mariette Harcombe. "Reconsidering the Nehushtan as a Magical Healing Device within the Geographical, Cultural, and Magico-Religious Context of the Ancient Near East." Religions 14, no. 11 (November 9, 2023): 1404. http://dx.doi.org/10.3390/rel14111404.

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According to Numbers 21:4–9, the Nehushtan was a copper/bronze snake effigy that functioned as a ‘magical’ healing tool to cure the early Israelites from venomous snakebites they incurred during their desert wanderings. What is unclear from the narrative is the symbolic significance of the event, the materials used, the technical skills required, and whether magic was at play. Firstly, when considering the magical effects of the Nehushtan, we must define which type of magic—apotropaic or sympathetic—was involved. Based upon existing scholarship on the topic, the general consensus is that the Nehushtan represented sympathetic magic, underpinned in this instance by homeopathic/imitative magic. To highlight this point, this study will provide selected examples of both types of magic so that the Nehushtan’s association with sympathetic magic can be illustrated. Secondly, and most importantly, we must consider why the image of a snake was chosen if the very affliction (envenomation) suffered by the people was caused by the creature now being posited as a symbol of divine healing. Did the ancient perceptions of snakes and healing play a role in this decision? Why did the early Israelites not question the logic behind the use of a magical snake effigy when both magic and effigies were technically prohibited by biblical laws? To answer these questions, the study will consider the historical background (the Exodus from Egypt), the set (geographical location), and the setting (cultural contact and influence) in which the narrative of the Nehushtan took place.

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Venter, Francois. "Comparative Constitutional Studies – Between Magic and Deceit." Potchefstroom Electronic Law Journal 21 (November 2, 2018): 1–7. http://dx.doi.org/10.17159/1727-3781/2018/v21i0a5645.

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Butler, Jenny. "Entering the Magic Mists." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 177–94. http://dx.doi.org/10.1558/ijsnr.37627.

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This article explores the ways in which contemporary Pagans in Ireland engage with traditional culture, as well as with notions of the Celtic, in forming identities that are regarded by some practitioners as being indigenous identities. This cultural process at work in the Pagan movement is examined against a backdrop of contested constructions of “Irishness” in different political and sociocultural milieus. Drawing from ethnographic research on the Irish Pagan community, the examination includes examples of mechanisms used by modern Pagans to engage with ancestral and historical cultures. In entering the magic mists to search for symbols and ideas to help connect to the “old religion,” modern Pagans create something new and unique while taking inspiration from the past. This overview of Pagans’ utilization of cultural forms, and their use of tradition, aims to communicate why this creative approach to the past, and resulting formation and maintenance of identities, is culturally significant in the Irish context.

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Collective, Loving Coalitions. "magic of feminist bridging." Kvinder, Køn & Forskning, no. 2 (November 22, 2023): 147–61. http://dx.doi.org/10.7146/kkf.v36i2.134731.

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Are feminist coalitions magical enough to survive and endure while questioning and shaking the colonial/racist foundations of Swedish academic knowledge production and the overall Swedish society? Can feminist bridging and collective writing remain a magical process even when grappling with difficult experiences and memories of othering and racialisation? This is a creatively and collectively written article on feminist coalition building, and its importance in thinking, articulating and deconstructing race, racialization and racist structures. More than two years ago, seven interdisciplinary gender studies scholars of mixed ethnic and racial origins, came together to explore our differently situated experiences of disidentifying with Swedish academia and society in a collective we call Loving Coalitions. Against the background of Swedish exceptionalism, historical amnesia of Sweden’s colonial past and present, and the deafening silence on Swedish whiteness and racism, we are sharing our poems, letters, texts and testimonies of racist interactions in Swedish academia and society. While doing so, we discuss how moving away from conventional ways of doing research and experimenting with creative methodological alternatives, such as automatic writing, epistolary formats, poems, fiction, collective memory-work, allow us to acknowledge and embrace our different life backgrounds and academic trajectories as a mode of knowledge production. We hope and believe that our experiences, refl ections and ways to resist racism and Othering in Sweden and Swedish academia through alternative coalition building, based on mutual care and love, can be relevant in a Danish context as well.

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Robertson, R. M., J. A. De Haseth, J. D. Kirk, and R. F. Browner. "MAGIC-LC/FT-IR Spectrometry: Preliminary Studies." Applied Spectroscopy 42, no. 8 (November 1988): 1365–68. http://dx.doi.org/10.1366/0003702884429634.

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A new solvent elimination interface based on the Monodisperse Aerosol Generation Interface for Combining Liquid Chromatography with Fourier transform infrared (MAGIC-LC/FT-IR) spectrometry is described. The solvent elimination efficiency of MAGIC-LC/FT-IR was studied by varying the mobile-phase composition from 100% methanol to 100% water. As the mobile-phase composition was varied, erythrosin B was injected into the interface and deposited on a KBr window after the solvent removal. Spectra were obtained which compared favorably with reference spectra, even as the mobile-phase water content was increased. A reverse-phase separation was completed to demonstrate that readily identifiable spectra can be obtained from mobile phases containing high percentages of water, without heating of the effluent stream.

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Wilson, Elizabeth. "Magic Fashion." Fashion Theory 8, no. 4 (December 2004): 375–85. http://dx.doi.org/10.2752/136270404778051609.

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McMillan, Timothy J. "Black Magic." Journal of Black Studies 25, no. 1 (September 1994): 99–117. http://dx.doi.org/10.1177/002193479402500106.

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Cadbury, Tabitha. "Collecting Magic." Material Religion 11, no. 3 (July 3, 2015): 413–14. http://dx.doi.org/10.1080/17432200.2015.1082736.

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Starostina, Aglaia. "The Saint Euplus Miracle in China: The Local Version of a Motif Complex." Journal of Ethnology and Folkloristics 17, no. 1 (June 1, 2023): 21–33. http://dx.doi.org/10.2478/jef-2023-0003.

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Abstract A Eurasian motif complex built around the illusion of a flood was described by Artёm Koz’min in 2011 under the preliminary name of the Saint Euplus Miracle. Subsequently, this discovery proved to be productive in the understanding of the development of some Chinese plots including the image of a magic paintbrush. This article deals with a combination of the magic paintbrush image and the borrowed motif complex centred around water that apears miraculously, or the illusion of it, in Chinese tradition. The image of a magic brush has been widespread in the literature and folklore of China for centuries, although this combination, which underlies the famous tale Ma Liang and his Magic Brush, remains unnoticed. The aim of the article is to describe the Chinese version of the Saint Euplus Miracle and to point out its characteristic features. In all the Chinese examples analysed, the role of the magic helper was prominent, while in the non-Chinese cases the helper was generally absent. Another feature specific to the Chinese cases was the helper giving the hero a magic object for use in drawing.

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Versnel, H. S. "Some Reflections On the Relationship Magic-Religion." Numen 38, no. 2 (1991): 177–97. http://dx.doi.org/10.1163/156852791x00114.

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AbstractThe well-known substantialist-'Frazerian'-definitions of magic as distinct from religion by its immediate and individual goals, the concomitant manipulative and coercive attitude, the instrumental and mechanical type of action etc., have been under attack for more than half a century. Anthropologists in particular have argued that no meaningful contrast between religion and magic can be gained from this approach and that our notion 'magic' is a modern-western biased construct which does not fit representations of other cultures. Consequently, in the view of some of them, the term 'magic' should be altogether avoided. Furthermore, with respect to the ancient and early modern world, in which the opposition religion-magic is supposed to have originated, it is argued that magic and religion function exclusively as value-judgments, terms indicating 'magic' being exploited to stigmatize illegitimate or undesired (religious) behaviour of socially or culturally deviant groups. In the present article it is argued that-although admittedly this functionalist approach has yielded remarkable and lasting results-rejection of the term 'magic' will soon turn out to be unworkable and, in fact, is putting the cart before the horse. From an etic point of view-which in the view of the author is the only possible way to conduct scholarly discourse-it will be impossible to do cultural research without the aid of heuristic instruments such as-at least broad, polythetic or prototypical-definitions. And, if possible at all, it would be utterly unpractical to completely eliminate religion as one of the obvious models of contrast. This position is substantiated with some practical instances from the Graeco-Roman world. It is shown that, at least in the context of (magical) curse-tablets and-related but clearly distinct-(religious) prayers for justice or vengeance, the ancient authors were clearly aware of the very same distinctions modern people normally associate with the notions of magic and religion.

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Huang, Yini, and Hongbin Dai. "A Taoist Study of Magic in The Earthsea Cycle." Religions 12, no. 3 (February 24, 2021): 144. http://dx.doi.org/10.3390/rel12030144.

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The Earthsea Cycle by Ursula. K. Le Guin is a fantasy work in Western literature that shines with ostentatiously idiosyncratic sparks of Taoist philosophies. Resorting to Taoism (also translated as Daoism) and its representative work Tao Te Ching, this article aims at exploring the Earthsea magic, a ubiquitous motif in fantasy, with Taoist thoughts and theories including the law of relativity, harmonious dialectics, and equilibrium. This article reconstructs the magical Earthsea world within a Taoist framework and reveals the Taoist connotations of magic. Finally, this article concludes that, radically distinct from its traditional image, magic in Earthsea serves to heal the physical, mental, and spiritual wound of separation; set up harmony of the opposites in binaries; and preserve the delicate equilibrium insusceptible to the ravages of time. Magic in The Earthsea Cycle works miracles in a Taoist manner.

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von Sicard, Sigvard, and K. Hock. "Gott und Magie im Swahili Islam (God and Magic in Swahili Islam)." Journal of Religion in Africa 20, no. 3 (October 1990): 301. http://dx.doi.org/10.2307/1580901.

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Soppelsa, Robert T., and Esther A. Dagan. "African Dolls for Play and Magic/Poupees africaines pour jeux et magie." African Studies Review 35, no. 3 (December 1992): 121. http://dx.doi.org/10.2307/525133.

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Bhatia, Gautam. "Comparative Constitutional Studies: Between Magic and Deceit." International Journal of Constitutional Law 16, no. 4 (October 2018): 1363–67. http://dx.doi.org/10.1093/icon/moy104.

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Shaw. "Circles, Charmed and Magic: Queering Game Studies." QED: A Journal in GLBTQ Worldmaking 2, no. 2 (2015): 64. http://dx.doi.org/10.14321/qed.2.2.0064.

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Anisimov, Nikolai. "Magic Specialists in Udmurt Culture:Some Portraits." Journal of Ethnology and Folkloristics 16, no. 2 (December 1, 2022): 104–31. http://dx.doi.org/10.2478/jef-2022-0015.

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Abstract This article* is dedicated to special people whom their community marked as having secret knowledge and magic power, and who belong of the institution of the initiated. My main sources are my field materials, interviews with these magic specialists, gathered between 2010 and 2021. My fieldwork data reveal that some healers have magic abilities from childhood, while others received them when they give birth or after some particular event in their lives. Some of these people specialise in and heal only particular ailments (for example of children), while others cure a wide range of diseases and difficulties. Some have special buildings to receive their visitors. The communities of which these personalities are part have ambiguous feelings towards them, and thus they become marginalised. As examples, I present the characters and describe the activities of seven women healers. I attempt to analyse precise examples of magic and social interaction within the relationships between the community and the magic specialist, and to investigate the understanding of the world that these healers have. To date there has been no focus on the personal and subjective aspect of this question, as well as to the socially regulative aspect: most publications so far have mainly emphasised the magic and mythological aspects.

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Harari, Yuval. "“Practical Kabbalah” and the Jewish Tradition of Magic." Aries 19, no. 1 (January 2, 2019): 38–82. http://dx.doi.org/10.1163/15700593-01901003.

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Abstract This article deals with the Jewish tradition of magic and its relationship with Kabbalah.1 It begins by clarifying internal and external views of magic in Judaism, the place of “Kabbalah” and “kabbalists” in the traditional Jewish discourse of ritual power, and the role of “practical Kabbalah” in Israel’s market of New Age spiritual therapies. The focus is on the mutual relationships between the conceptual and performative foundations of Jewish magic practice and Kabbalah, as well as on Kabbalah’s actual influence on the Jewish tradition of magic.

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Tettlebaum, Marianne. "Whose Magic Flute?" Representations 102, no. 1 (2008): 76–93. http://dx.doi.org/10.1525/rep.2008.102.1.76.

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This article argues that determining whose agency is behind the instrument of the magic flute in Mozart's The Magic Flute is crucial to understanding the mode of representation at stake in the opera. This examination is expanded, using Plato's Symposium, to suggest that the role of the flute-player in the opera has a necessary relationship to the practice of interpretation and criticism.

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Cusack, Carole M. "Pathways in modern Western magic." Culture and Religion 14, no. 4 (December 2013): 496–98. http://dx.doi.org/10.1080/14755610.2013.840135.

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Amelia Carr. "Magic in Medieval Manuscripts (review)." Magic, Ritual, and Witchcraft 1, no. 2 (2008): 260–62. http://dx.doi.org/10.1353/mrw.0.0068.

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Le Marchand, Bérénice Virginie, and Sophie Page. "Magic in Medieval Manuscripts." Sixteenth Century Journal 37, no. 3 (October 1, 2006): 931. http://dx.doi.org/10.2307/20478101.

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Miller, Karl. "Magic in the Air." Changing English 8, no. 1 (March 2001): 29–34. http://dx.doi.org/10.1080/13586840123481.

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Jesper Sørensen. "Magic as a State of Mind?: Neurocognitive Theory and Magic in Early Modern Europe." Magic, Ritual, and Witchcraft 5, no. 1 (2010): 108–12. http://dx.doi.org/10.1353/mrw.0.0163.

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Journal articles on the topic 'Magic studies'

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