Journal articles on the topic 'Physical witchcraft'
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Satriadi, Satriadi. "Delik Santet Dalam Konstruksi RUU-KUHP." Al-Adalah: Jurnal Hukum dan Politik Islam 5, no. 2 (July 16, 2020): 123–37. http://dx.doi.org/10.35673/ajmpi.v5i2.807.
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This study discusses witchcraft (santet) as one of the controversial offenses in the Criminal Code Bill. Socially, witchcraft (santet) is believed to be an act that can harm people, narrate, or even kill people. However, based on the principle of legality and the difficulty of proving, acts of witchcraft (santet) cannot be criminalized so it is not uncommon for people accused of being witchcraft (santet) to due of process of law. To analyze and understand the offense of witchcraft (santet) in the construction of the Draft Bill of the Criminal Code, this study utilizes normative legal research methods whose data are obtained through a literature study. The results showed that witchcraft (santet) as a criminal act was constructed into the category of the formal offense whose proof did not lead to the presence or absence of magical power possessed by someone, but criminalized was a criminal offense committed, namely a person who intentionally announced he had supernatural powers, offered his services in undertaking harm to others in the form of illness, death or mental or physical suffering.
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Solomon, Rukundo. "WITCH-KILLINGS AND THE LAW IN UGANDA." Journal of Law and Religion 35, no. 2 (July 15, 2020): 270–96. http://dx.doi.org/10.1017/jlr.2020.25.
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AbstractPeople believed to be witches have been killed in many parts of Africa since precolonial times. Belief in witchcraft persists today among many people, occasionally resulting in the killing of the suspected witch. The killer views witchcraft as an attack similar in nature to the use of physical force and therefore kills the witch in an attempt to end the perceived attack. As it stands today, the law in Uganda fails to strike a balance between the rights of the deceased victim violated through murder and those of the accused who honestly believes that he or she or a loved one was a victim of witchcraft. This article argues that the defenses that are currently available—mistake of fact, self-defense, insanity, and provocation by witchcraft—are insufficient, as they fail to strike that delicate balance. A more pragmatic approach to the issue of witch-killing, one that deals with the elimination of belief in witchcraft, is necessary.
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SNEDDON, ANDREW, and JOHN FULTON. "WITCHCRAFT, THE PRESS, AND CRIME IN IRELAND, 1822–1922." Historical Journal 62, no. 3 (November 5, 2018): 741–64. http://dx.doi.org/10.1017/s0018246x18000365.
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AbstractDrawing on witchcraft cases reported in newspapers and coming before Ireland's courts, this article argues that witch belief remained part of Protestant and Catholic popular culture throughout the long nineteenth century. It is shown that witchcraft belief followed patterns established in the late eighteenth century and occasioned accusations that arose from interpersonal tensions rather than sectarian conflict. From this article, a complex picture emerges of the Irish witches and their ‘victims’, who are respectively seen to have fought accusation and bewitchment using legal, magical, physical, and verbal means. In doing so, the contexts are revealed in which witchcraft was linked to other crimes such as assault, slander, theft, and fraud in an era of expansion of courts and policing. This illustrates how Irish people adapted to legal changes while maintaining traditional beliefs, and suggests that witchcraft is an overlooked context in which interpersonal violence was exerted and petty crime committed. Finally, popular and elite cultural divides are explored through the attitudes of the press and legal authorities to witchcraft allegations, and an important point of comparison for studies of witchcraft and magic in modern Europe is established.
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Kounine, Laura. "“Not a drop of tears, or any sweat from fear came from her”: Interrogating Mind, Body, and Emotions in Early Modern German Witch Trials." Journal of Medieval and Early Modern Studies 54, no. 1 (January 1, 2024): 113–35. http://dx.doi.org/10.1215/10829636-10948505.
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In early modern German witch trials, how defendants looked and moreover how they behaved on trial—physically and emotionally—was crucial to whether they were deemed innocent or guilty. This was particularly the case in trials of witchcraft, a crime that often left little tangible evidence in its wake. Indeed, notions of the body are integral to understanding early modern witchcraft beliefs, particularly at a time when the boundary between mind and body was viewed as porous and permeable. This was a time when emotions were seen to have physical consequences, and this belief played a key role in witchcraft cases. Through a close reading of a seventeenth-century trial of witchcraft from a history of emotions perspective, this article examines the ways in which the body, mind, and soul were interrogated in the heartland of early modern witch persecutions: the Holy Roman Empire.
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de Latour, Charles-Henry Pradelles. "Witchcraft and the Avoidance of Physical Violence in Cameroon." Journal of the Royal Anthropological Institute 1, no. 3 (September 1995): 599. http://dx.doi.org/10.2307/3034577.
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Atreya, Alok, Shreyashi Aryal, Samata Nepal, and Binu Nepal. "Accusations of witchcraft: A form of violence against women in Nepal." Medicine, Science and the Law 61, no. 2 (February 25, 2021): 147–49. http://dx.doi.org/10.1177/0025802421998222.
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Accusations of witchcraft and witch-hunting activities remain serious problems in Nepal, where many women are subjected to violence or torture following accusation and persecution. Many experience serious physical and mental injury, and some die. However, most of these incidents are not reported because women and their families fear reprisals. Poverty, systemic gender inequality and weak state laws provide a context in which this behaviour occurs. Allegations of witchcraft will, however, not be fully eradicated without improvements in education and legal safeguards.
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Bever, Edward. "Witchcraft Fears and Psychosocial Factors in Disease." Journal of Interdisciplinary History 30, no. 4 (April 2000): 573–90. http://dx.doi.org/10.1162/002219500552063.
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Historians, anthropologists, and psychologists have tended to discount the role of “psychosomatic” disease in witchcraft beliefs because they have misunderstood, and therefore underestimated, the connection between interpersonal relations, psychological well-being, and physical health. Current medical knowledge about the relationship between psychological distress, the physiological stress reaction, and somatic disorders, however, gives grounds for a more positive assessment of the traditional notion that ill will can cause illness and accidents. Disturbed interpersonal relations can cause, or contribute to, an extremely wide range of physical maladies, with or without any accompanying fear of witchcraft or magic. Evidence of this effect can be found in reports from a wide range of cultures. It is a significant element in a systematic sample of witch cases from early modern Württemberg.
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Choudhury, Zareen. "The Scarlet Letter and New England’s Witchcraft Beliefs." Crossings: A Journal of English Studies 1, no. 1 (December 1, 2008): 95–100. http://dx.doi.org/10.59817/cjes.v1i1.425.
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The witch trials and the mass execution of women branded as witches throughout the 17th century New England were meant to serve an ideology designed for the world the Puritans were attempting to create. The Puritan witchcraft beliefs are inextricably related with their religious and social word-view as well as with their negative image of woman. Witches were the most powerful symbol of human evil—seductive and threatening to the moral and social order. Witchcraft has compelled the attention of a long and almost continuous line of American writers, Nathaniel Hawthorne being one of them. The Scarlet Letter, set against the background of the 17th century Puritan New England, deals mostly with the guilt-ridden aspect of human psyche and the Puritan society’s unredemptive doctrine of sin and punishment. However, the frequent references to witches, to the Black Man in connection with the dense forest, to the historical witch figures like Hutchinson and Hibbens, connect the novel with the dark episode of the Puritan witchcraft. The constant presence of the witch in both physical and spiritual form throughout the novel shows that Hawthorne refers to these supernatural beings not merely as a passive element of his novel’s plot, but rather as a strong component of the historical context in which the story of the novel unfolds itself. it makes the novel an even more authentic document of the Puritan era. My paper attempts to explore, in the context of The Scarlet Letter, the much condemned yet an inseparable chapter of the New England history-the witchcraft beliefs and how they had justified and at the same time subverted the Founders’ vision and their goals.
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Kuffner, Emily. "Bawds, Midwifery, and the Evil Eye in Golden Age Spanish Literature and Medicine." Humanities 12, no. 4 (August 7, 2023): 78. http://dx.doi.org/10.3390/h12040078.
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This article explores the relationship between the alcahueta or bawd, the evil eye, and midwifery in the early modern Spanish cultural imaginary. The evil eye, though an ancient belief, received renewed attention in theological and medical texts, including midwifery manuals, from the late fifteenth until the mid-sixteenth century, coinciding with the popularity of texts such as La Celestina featuring bawds. This article explores cultural debates regarding whether the evil eye was a natural phenomenon caused by corrupted bodily fluids emanating from post-menopausal women, or a result of witchcraft. Midwifery manuals list the evil eye as one of the principal dangers to newborns and give advice regarding how to prevent it, perhaps implicitly providing another justification for women’s gradual exclusion from midwifery in the early modern period. Fictional texts portray the bawd as engaging in women’s healing practices such as midwifery and newborn care, and as casting and curing the evil eye. I argue that the literary archetype of the bawd-midwife reflects academic disagreements that alternatively portray the evil eye as a physical illness, superstitious nonsense, or the result of witchcraft. As such, the bawd becomes a focal point for expressing anxiety over perceived decadence and decline, often tied to witchcraft. By tracing the evil eye through the characterization of bawds, we can perceive subtle indications of ambiguity regarding women’s magical and medical practices that question whether their influence comes from the devil or from women’s inherently malevolent nature.
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Dean, John, and Nick Hill. "Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic." Vernacular Architecture 48, no. 1 (January 2017): 146–48. http://dx.doi.org/10.1080/03055477.2017.1378057.
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Tallis, Lisa Mari. "Welsh Witchcraft Revelations and Ruins: The Example of Mari Berllan Biter." Preternature: Critical and Historical Studies on the Preternatural 11, no. 1 (March 1, 2022): 43–62. http://dx.doi.org/10.5325/preternature.11.1.0043.
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ABSTRACT The supernatural in Wales, as in many places across the British Isles, is very topographical. Much of its landscape, features, sites, and buildings inspires and attracts the supernatural in equal measure. This article considers this relationship and the issues surrounding the historical and cultural interpretation of the supernatural in Wales through a close examination of a small, ruined cottage in the village of Pennant in Ceredigion, orCardiganshire. It was the home of Mary Davies (ca.1817–1898), or Mari Berllan Biter – a reputed witch. This article will reveal how the intricacies of witchcraft beliefs in Wales are revealed through a close analysis of not only the historical evidence surrounding Mari, but also the physical remnants of her ruined cottage, thus highlighting the potential for collaboration between the spheres of history, heritage, and archaeology in understanding the key role of supernatural beliefs on our landscape.
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Harte, Jeremy. "Ronald Hutton, Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic." Time and Mind 9, no. 2 (April 2, 2016): 172–75. http://dx.doi.org/10.1080/1751696x.2016.1171501.
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Habib, Ghulam, Muhammad Urfan Ullah Allama, Taiyyaba Khanum, Roohi Naeem, and Ayesha Khan. "A Literature Search on Child Abuse and Neglect: a Case Of Pakistan." International Journal of Social Health 2, no. 7 (July 31, 2023): 471–85. http://dx.doi.org/10.58860/ijsh.v2i7.74.
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This study seeks to throw some light on child abuse worrisome social ill. The research focused on secondary data available of different countries, particularly Pakistan. Content analysis is carried out. Various forms of malpractices on children such as sexual abuse, neglect, physical and emotional harm were mentioned as some of the ills perpetrated against them by step mothers, uncles, non-relatives and sometimes their parents. Even though the most frequent forms of these abuses varied from one region to another, some of them such as neglect, sexual abuse and physical harm were reported in almost all the regions. Early and forced marriage was declared by some discussants in the northern regions especially among the Moslem community. The reported causes of these ill-treatments are jealousy from childless step mothers, ignorance, false accusation of witchcraft and stealing, polygamy, poverty, consumption of alcohol and substance abuse.
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Turliuc, Mihaela Dana, Andrei Ionut Cucu, Antonio Perciaccante, Giulia Tosolini, Stefano De Luca, Bogdan Costachescu, and Claudia Florida Costea. "Hydrocephalus of King Charles II of Spain, the Bewitched King." European Neurology 81, no. 1-2 (2019): 76–78. http://dx.doi.org/10.1159/000500719.
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King of the Spanish Habsburg dynasty and sovereign of the overseas Spanish Empire, Charles II of Spain, was physically disabled, disfigured, mentally retarded, and he proved impotent. He is known in history as El Hechizado (the Bewitched) because both him and the people believed that his mental and physical incapacity were due to a “witchcraft act.” Although several authors speculated about different diseases, most of them genetic such as pituitary hormone deficiency, distal renal tubular acidosis, Klinefelter syndrome, fragile X syndrome, or male XX hermaphroditism, the hypothesis of hydrocephalus was not taken into account. We don’t have clear elements to hypothesize a certain etiology of Charles II’ hydrocephalus; however, we think the herpetic infection he suffered of after his birth should not be ignored.
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Gilchrist, Roberta. "Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic, ed. Ronald Hutton." English Historical Review 132, no. 556 (May 11, 2017): 661–62. http://dx.doi.org/10.1093/ehr/cex119.
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Midtgaard Eriksen, Camilla, Monica Lauridsen Kujabi, Aminata Sulaiman Kanu, and Gabriel Gulis. "Health Perceptions in Relation to Child Health and Mortality in a Rural Context, Sierra Leone: A Mixed Method Study." International Journal of Environmental Research and Public Health 18, no. 1 (January 4, 2021): 308. http://dx.doi.org/10.3390/ijerph18010308.
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Child survival and wellbeing remain a global health challenge despite vast development within the area and a significant decline in mortality rates of children under five years of age. This study investigates the perceived causes of ill health and childhood mortality in the context of five villages located in the Tonkolili district of Sierra Leone. Mixed method methodology was applied in this study consisting of both quantitative and qualitative data contribution. The quantitative part consisted of a household survey on child health, where 341 households, equivalent to 50.6% of the total number of households in the five villages, participated with a response rate of 100%. The qualitative part consisted of six semi structured interviews—one with a health care worker and five with mothers from each village. The main perceived reason for child morbidity was inadequate care of children related to personal hygiene of the child, hygiene and safety in the environment, in-sufficient nutrition, inadequate supervision and poor healthcare seeking behavior. Additionally, reasons given for disease included supernatural forces such as witchcraft. In relation to the survey, the perceived causes of child mortality for ill children in the villages were mainly malaria (33.6%), diarrhea (11.6%), pneumonia (8.6%), and unknown (26%). The observed symptoms of illness among children were fever (43.7%), cough and difficulty breathing (10.7%), frequent watery stool (10.3%) and no symptoms (20.3%). The perception of ill health in children was mainly associated with the parent’s ability to cater for the child’s physical needs, but also associated with external factors such as witchcraft and “God’s will”. In addition, biomedical causes for disease and supernatural causes for disease were seen to coexist.
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McLeod, Marc. "“We Cubans Are Obligated Like Cats to Have a Clean Face”: Malaria, Quarantine, and Race in Neocolonial Cuba, 1898-1940." Americas 67, no. 01 (July 2010): 57–81. http://dx.doi.org/10.1017/s0003161500005101.
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In a paper presented to the Academy of Medical, Physical and Natural Sciences of Havana on December 14, 1923, Dr. Jorge LeRoy y Cassá identified the “unsanitary immigration” to Cuba of Haitians and British West Indians as his country's most pressing health problem. “Those undesirable elements,” he contended, had introduced malaria, smallpox, typhoid fever, and intestinal parasites into eastern Cuba, maladies which then spread to the rest of the island. Through their “vices,” “violent crimes,” and “nefarious practices of brujerí;a [witchcraft],” in fact, Afro-Caribbean immigrants constituted a “double threat”—moral as well as physical—to the health of the Cuban nation. Somewhat surprisingly, the man who was later hailed as the “Father of Cuban Sanitary Statistics” mustered no direct evidence to support his condemnation of West Indian immigration on medical grounds. But such proof was hardly necessary for his esteemed audience. Although the medical doctors and public health officials assembled before LeRoy y Cassa at the Academy of Sciences may have differed on the issue of prohibiting.
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McLeod, Marc. "“We Cubans Are Obligated Like Cats to Have a Clean Face”: Malaria, Quarantine, and Race in Neocolonial Cuba, 1898-1940." Americas 67, no. 1 (July 2010): 57–81. http://dx.doi.org/10.1353/tam.0.0272.
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In a paper presented to the Academy of Medical, Physical and Natural Sciences of Havana on December 14, 1923, Dr. Jorge LeRoy y Cassá identified the “unsanitary immigration” to Cuba of Haitians and British West Indians as his country's most pressing health problem. “Those undesirable elements,” he contended, had introduced malaria, smallpox, typhoid fever, and intestinal parasites into eastern Cuba, maladies which then spread to the rest of the island. Through their “vices,” “violent crimes,” and “nefarious practices of brujerí;a [witchcraft],” in fact, Afro-Caribbean immigrants constituted a “double threat”—moral as well as physical—to the health of the Cuban nation. Somewhat surprisingly, the man who was later hailed as the “Father of Cuban Sanitary Statistics” mustered no direct evidence to support his condemnation of West Indian immigration on medical grounds. But such proof was hardly necessary for his esteemed audience. Although the medical doctors and public health officials assembled before LeRoy y Cassa at the Academy of Sciences may have differed on the issue of prohibiting.
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Moretti, Debora. "Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic ed. by Ronald Hutton." Magic, Ritual, and Witchcraft 13, no. 1 (2018): 141–44. http://dx.doi.org/10.1353/mrw.2018.0011.
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Krause-Loner, Shawn. "Be-Witching Scripture." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (March 14, 2008): 273–92. http://dx.doi.org/10.1558/post.v2i2.273.
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This article describes the idea of the Book of Shadows (BoS) within both historical and contemporary Wicca/Neopagan Witchcraft, focusing specifically on how the BoS may be understood as “scripture.” The concept of “scripture” within this work is defined as a tripartite matrix of textuality, performance, and iconicity. Through a descriptive investigation of the history of the religion and the BoS, its use as ritual text and as ritual object, its physical meaning and iconicity, and its invested authority, this article shows that the BoS can be understood as a form of scripture, in a functional and analogous sense. In addition, the article briefly discusses the effect of popular “howto” books on scriptural or canonical authority and how these, along with the concept of the BoS, are serving to routinize and standardize a tradition that largely prides itself on being creative and spontaneous.
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Hasdeu, Iulia. "Dieu au quotidien. Esquisse d’une anthropologie de la spiritualité féminine." Études théologiques et religieuses 79, no. 2 (2004): 165–83. http://dx.doi.org/10.3406/ether.2004.3769.
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God in the day to day. The outline of an anthropology of feminine spirituality. Starting from an ethnographic enquiry concerning witchcraft and popular medicine in several Romanian-speaking regions, Iulia Hasdeu explores the cultural constants of a feminine spirituality integrated into European Christianity. This spirituality is characterised particularly by the key role played by the figure of the witch, by the prominent place of the body and of physical objects, and by promoting an essentially domestic conception of religious life. These features challenge classical distinctions between public and private, immanent and transcendent, routine and ceremonial, and equally the historical opposition between Western and Eastern Christian traditions. Stories told by Romanian women, iconographie productions and cultural practices witness to this specifically feminine spirituality which, although on the fringes of ecclesiastical institutions, are very present in daily life.
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Chilale, Harris K., Ndumanene Devlin Silungwe, Saulos Gondwe, and Charles Masulani-Mwale. "Clients and carers perception of mental illness and factors that influence help-seeking: Where they go first and why." International Journal of Social Psychiatry 63, no. 5 (June 12, 2017): 418–25. http://dx.doi.org/10.1177/0020764017709848.
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Objective: In Northern Malawi, the duration of untreated psychosis (DUP) is longer than that in high-income countries. The reasons for the delay in help-seeking are not known, although studies show multiple reasons. This research was conducted to establish health care help-seeking behaviours and identify barriers that exist between service users and health care providers. The study also intended to establish the beliefs that clients and family members have regarding the causes of mental illness which profoundly shape help-seeking, care giving process and outcomes. Methodology: The study employed the exploratory phenomenological method, utilizing focus group discussions (FGDs) in the sampled population. The Health Belief Model and Disease Explanatory Models were conveniently chosen a priori by researchers to develop guide questions to explore clients’ and carers’ perceptions of the illness and their health care help-seeking behaviours. Results: Results show a bio-psycho-social inclination of disease causation and help-seeking behaviour. Causes of mental illness are understood in three categories, namely: physical/biological, psychological and socio-cultural. The majority of participants attributed mental illness to socio-cultural factors, with witchcraft, spirit possession and curses as main determinants. Causal perceptions also influenced help-seeking pathways. Many participants reported consulting traditional healers first, for diagnosis and to know who was responsible. Conclusion: In this study, it has been found that help-seeking is influenced by the understanding of the source of the illness – which has a bio-psychosocial inclination. The socio-cultural explanation of witchcraft and spirit possession is dominant and a determinant of help-seeking behaviour. While participants noted benefits to hospital treatment, barriers and bio-psychosocial in nature were also noted. Guardians and not clients hold the key to choice of treatment modality and therefore a potential ally in all treatment interventions promotive, preventive and curative. There is need for strengthening of a bio-psychosocial intervention model in the treatment of mental illness.
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Ewan, Elizabeth. "Impatient Griseldas: Women and the Perpetration of Violence in Sixteenth-Century Glasgow." Florilegium 28, no. 1 (January 2011): 149–68. http://dx.doi.org/10.3138/flor.28.007.
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In her 1986 overview of medieval women’s lives, Margaret Wade Labarge drew attention to women’s verbal assertiveness. Since then, there have been many innovative studies of medieval and early modern women’s ‘disorderly speech,’ studies which have greatly advanced our understanding of premodern gender relations, dynamics of household and community, and gendered expectations of behaviour. However, women made use of their fists as well as their tongues: insults could all too easily lead to blows. Until recently, less attention has been paid to women’s physical assaults on their opponents, perhaps because the ratio of women to men involved in physical violence has historically been lower than that involved in verbal violence. As Garthine Walker has pointed out, the quantification common in historical studies of crime can result in a tendency to ignore women’s experience: “What tends to happen is that women are counted, and being a minority of offenders, are subsequently discounted as unimportant.” Most studies of violence in medieval and early modern Europe have focused on men’s actions, with women appearing primarily as victims of violence rather than as perpetrators. Moreover, examinations of women and crime have tended to focus on actions which have been characterized by modern historians as particularly ‘feminine’: crimes such as infanticide, scolding, and witchcraft.
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Kumar, Vinod. "Role of Media in HIV/AIDS Awareness." Journal of Linguistics and Communication Studies 3, no. 2 (June 2024): 39–45. http://dx.doi.org/10.56397/jlcs.2024.06.06.
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Mass media, particularly, newspapers, magazines, journals, leaflets, television and radio have helped to provide information and create awareness among the people about HIV and other health related issues. In a country with a large illiterate population, many people tend to think that sicknesses like HIV-AIDS, other sicknesses and physical or mental disabilities are a result of punishment of God, fate or one’s Karma. As a result, many choose superstitious practices like witchcraft, magic, sacrifices etc. instead of adopting scientific and medical methods. If we want to provide information and education on important health related issues, we need to mount and sustain a major public education campaign. Media can play a key role in creating awareness about AIDS, spreading knowledge about its symptoms, the mode of transmission, methods of preventing infection etc. Media also help to keep us abreast with latest information and data gathered from various studies and researches going on in the field. In this research paper highlights the kinds, methods, types and role of Media in HIV/AIDS Awareness.
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Yadav, Tanvi. "Witch Hunting: A Form of violence against Dalit Women in India." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 169–82. http://dx.doi.org/10.26812/caste.v1i2.203.
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The Caste system is a social reality in India, despite the Constitutional rights of equality, protection from discrimination, and the ban on untouchability, the discrimination against Dalit communities or Schedule Castes, still persists. Outside the caste and within the caste, Dalit women are placed at the very bottom in gender hierarchy, which caused double discrimination based on caste-and-gender, and violence against Dalit women. Declaring a Dalit woman as Witch, accuse her of witchcraft and persecute her as witch-hunting, is one of the most common weapons, in a patriarchal society of rural India, to maintain the suppression against Dalit women.
Grabbing property, political jealousy and personal conflicts, getting sexual benefits or settling the old scores have been found the most common reasons to declare a woman as a witch and most of the victims are notices as single, old or widow. Victims of witch-hunting face physical, economic and cultural violence from social exclusion to burning alive. This paper analyses the violence against Dalit women in the form of witch-hunting and the failures of legal mechanism and judicial institutions in eradicating the menace of witch-hunting.
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Sakharova, Olena. "Innovative pedagogical technologies in the enrichment of the 4th year of life children’s vocabulary in the process of physical education." Scientific Visnyk V.O. Sukhomlynskyi Mykolaiv National University. Pedagogical Sciences 65, no. 2 (2019): 378–82. http://dx.doi.org/10.33310/2518-7813-2019-65-2-378-382.
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The article reveals the importance of innovative pedagogical technologies and their implementation in the process of young preschoolers’ physical education; the views of both teachers of the past and modern scientists on the use of innovative methods of working with children have been analyzed. Attention is paid to the role of interactive techniques and innovative technologies in preschool education, their impact on the preschool children’s mental development and the enrichment of the younger preschoolers’ vocabulary in the process of physical education. The author has defined the essence of such concepts as «innovation», «technology», «pedagogical technology», «innovative pedagogical technology», and «innovative activity». The article reveals scientists’ different views on the concept of «pedagogical technology»; three groups of creative teachers engaged in the innovative activity have been defined. Innovative methods and techniques of applying interactive learning elements, which were used in a pedagogical experiment to enrich children's vocabulary in the process of physical education in the preschool institution educational process, have been stated. An example of the younger preschoolers’ vocabulary enrichment in the process of awakening gymnastics, which series are conducted in a playful way and accompanied by poems, has been given. The method of fairy tale therapy, due to which the educator will help the child to overcome fear, learn to jump over a cord and activate the child's vocabulary with such words as «jump», «rope», «both legs», «half-bent knees», «stick», «fear», «witchcraft», etc., has been offered. The solution of vocabulary tasks with younger preschoolers can be seen with the help of acupressure, which will enrich, activate and consolidate new and familiar words in children's vocabulary, and with the help of Fitball gymnastics, which is done while working both individually with children and in sports activities, children’s independent motor activity.
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Kong, Hyejung Grace. "“Angelical Conjunction” A Study of Minister-Physicians and Their Medical Practice in Seventeenth-Century New England, 1620-1720." Korean Association for the Social History of Medicine 13 (April 30, 2024): 143–76. http://dx.doi.org/10.32365/kashm.2024.4.6.
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Many ministers in early colonial America served concurrently as physicians. Drawing primarily on surviving medical literature, this study examines the medical theories and practices upon which minister–physicians in the New England colonies relied. While the vast majority of minister–physicians were “unauthorized” and had not undergone “orthodox” or “regular” medical training, their “angelical conjunction” as minister– physicians played a significant social role and filled a health care void in the colony. In seventeenth-century New England, both Galenic and Paracelsian medical theories and treatments coexisted and converged, competing with one another and influencing both physicians and the general public. These two philosophies not only provided a theoretical background for understanding disease and medical practices but also encompassed religious discourse. New England colonists regarded disease as manifestations of God’s “divine judgment” and, as such, believed that caring for the soul as well as the body was the key to preventing and remedying physical ailments. In addition to scripture, minister–physicians relied on supernatural practices such as astrology, witchcraft, and magic to determine pathological causes and select appropriate medical treatments. They also tended to practice herbal medicine rather than surgery for healing. During the English Civil Wars (1642–1651), medicine served as an alternative income for some unsettled British ministers whose lives had been rocked by religious and political strife. Medical practitioners were in short supply in the New England colonies; therefore, it did not matter whether physicians had undergone formal or “orthodox/regular” medical training. At the patient’s bedside, neither medical expertise nor religious sincerity was more important than the ardent social desire to alleviate both spiritual and physical suffering.
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Cusack, Carole M. "Ronald Hutton, ed.: Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic . Houndmills, UK: Palgrave Macmillan, 2016; pp. xiii + 261." Journal of Religious History 42, no. 2 (June 2018): 292–94. http://dx.doi.org/10.1111/1467-9809.12510.
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Guamanga, Miguel H., Fabián A. González, Carlos Saiz, and Silvia F. Rivas. "Critical Thinking: The ARDESOS-DIAPROVE Program in Dialogue with the Inference to the Best and Only Explanation." Journal of Intelligence 11, no. 12 (December 16, 2023): 226. http://dx.doi.org/10.3390/jintelligence11120226.
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In our daily lives, we are often faced with the need to explain various phenomena, but we do not always select the most accurate explanation. For example, let us consider a “toxic” relationship with physical and psychological abuse, where one of the partners is reluctant to end it. Explanations for this situation can range from emotional or economic dependency to irrational hypotheses such as witchcraft. Surprisingly, some people may turn to the latter explanation and consequently seek ineffective solutions, such as visiting a witch doctor instead of a psychologist. This choice of an inappropriate explanation can lead to actions that are not only ineffective but potentially harmful. This example underscores the importance of inference to the best explanation (IBE) in everyday decision making. IBE involves selecting the hypothesis that would best explain the available body of data or evidence, a process that is crucial to making sound decisions but is also vulnerable to bias and errors of judgment. Within this context, the purpose of our article is to explore how the IBE process and the selection of appropriate explanations impact decision making and problem solving in real life. To this end, we systematically analyze the role of IBE in the ARDESOS-DIAPROVE program, evaluating how this approach can enhance the teaching and practice of critical thinking.
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French, Anna. "Physical evidence for ritual acts, sorcery and witchcraft in Christian Britain. A feeling for magic. Edited by Ronald Hutton. (Historical Studies in Witchcraft and Magic.) Pp. ix + 261 incl. 18 figs, 11 plates, 3 tables and frontispiece. Basingstoke: Palgrave Macmillan, 2016. £63. 978 1 137 44481 3." Journal of Ecclesiastical History 69, no. 2 (April 2018): 376–77. http://dx.doi.org/10.1017/s0022046917002172.
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Hamlan, Hamlan, Asmaran As, and Suriyadi Suriyadi. "PRAKTIK TATAMBA BANYU OLEH GURU SYAIROZI DI KABUPATEN BANJAR (SEBUAH ANALISIS SUFISTIK)." Jurnal Ilmiah Ilmu Ushuluddin 20, no. 2 (December 30, 2021): 204. http://dx.doi.org/10.18592/jiiu.v20i2.4717.
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The practice of batatamba is one of the cultural heritages of urang Banjar in South Kalimantan which they still done by some local people to get healthy, both physically and spiritually. This is because since ancient times, physical and spiritual health is something very valuable and very expensive because it has immeasurable value for the perfection of one's life and life. For example, in Antasan Senor Village, Martapura, Banjar Regency there is Tuan Guru Syairozi. To Guru Syairozi, every day many people line up asking for help for various diseases, especially chronic diseases that are difficult to cure, or diseases that are considered as the actions of others, a type of witchcraft. The focus of this research is to determine the batatamba banyu procession by Guru Syairozi and the sufistic dimension of the batatamba banyu practice. The object of his research was the house of Guru Syairozi, Antasan Senor Village, Banjar Regency, Martapura, South Kalimantan Province, using interviews, observation and documentaries. The finding of this research is that the batatamba banyu practice was originally practiced by Guru Syairozi's father himself (KH. Marhasani). Then in 1998, his father passed away to the grace of Allah (died). After forty days after the death of his father, the batatamba banyu practice was continued by him. Until now, Guru Syairozi has been practicing this batatamba banyu practice for about twenty-three years. Healing Guru Syairozi uses the Sufi healing method which views al-maqâmât in Sufism as a basic concept for healing various diseases, especially mental and can also be used as a source of healing for physical ailments. The concept of al-maqâmât which he used to advise the people being treated were repentance, patience, tawakkal, qana'ah, wara ', zuhud and pleasure.
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Balikienė, Monika, and Vytautas Navickas. "Love Magic: Spells Using Menstrual Blood in Lithuania." Yearbook of Balkan and Baltic Studies 6 (2023): 163–89. http://dx.doi.org/10.7592/ybbs6.08.
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Among menstrual superstitions circulating in Lithuania a belief that it is possible to put a spell on a man using menstrual blood is the least examined. Our article proposes to describe and analyse this superstition. Analysis is based on individual interview data collected in between 2000 and 2020. The number of respondents totals 323. All of them are women. Respondents were asked about the use of menstrual blood for love magic. Only 67 replied that they knew nothing about it. Respondents who learned about blood spells in their youth many decades ago stated that rumours of bewitchment are still circulating even now. The attitude to blood spells is strictly negative. Respondents who thought that the spells were absolutely ineffective regarded them as something stupid and dirty; believers in the power of menstrual blood magic thought that the spells were dangerous, immoral or even equivalent to witchcraft. Adding a few drops of blood to a drink or other liquid is a well-known practice in Lithuania. Less often blood is added to food. The consequences can be tragic: a handsome and bright youth becomes addicted to an old hag; a model husband and father leaves his family. Unfavourable physical effects are also common with spells, for example, triggering serious diseases. Relationships with the seductress are unsuccessful. The removal of a love spell based on menstrual blood is intricate; the techniques of doing so that we recorded are scant, filthy and risky.
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Ahmed Al-Azzawy, Qusay Jaddoa. "The Concept of Death in William Shakespeare's Macbeth and Arthur Miller's The Crucible." JOURNAL OF LANGUAGE STUDIES 8, no. 6 (June 30, 2024): 114–24. http://dx.doi.org/10.25130/lang.8.6.7.
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This paper aims to examine the concept of “death” in William Shakespeare's Macbeth and Arthur Miller's The Crucible in an analytical method as these two plays are filled with murder, executions, and assassinations. These plays show the subject of death in classical and modern drama by the two famous playwrights. The paper is divided into two parts: the first part tackles Shakespeare's Macbeth in (1606) and how the idea of death occupies a great place as the hero falls dead in the end. The second discusses Miller's The Crucible and the tragic events that put to death many people, fearing to spread the thoughts of communists in America. It also reveals people who are hung, crushed, and stifled by society powers, which filled its citizens' minds with certain myths, witchcraft and superstitions that may be against ethics and honor. The concept of “death” will be analyzed in two methods, the first one is a symbolic, spiritual, method while the second is a physical method. These two methods will examine the main characters. The death is the main feature that includes the heroes of selected plays to achieve nobility and perception. Consequently, this paper attempts to show how the dramatists succeed in providing a moral and human lesson to readers around the world, as well as changing this terrible truth of murder into something highly meaningful that it is a step towards the eternal life.
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Mboweni, Eseldah Nkhensani, Mabitsela Hezekiel Mphasha, and Linda Skaal. "Exploring Mental Health Awareness: A Study on Knowledge and Perceptions of Mental Health Disorders among Residents of Matsafeni Village, Mbombela, Mpumalanga Province." Healthcare 12, no. 1 (December 29, 2023): 85. http://dx.doi.org/10.3390/healthcare12010085.
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The global rise in mental health disorders has significant social, economic, and physical impacts. Despite advancements in support, cultural beliefs attributing mental illnesses to spiritual causes persist, fostering discrimination and stigmatization. The study aims to explore the understanding and perceptions of mental health in Matsafeni Village, acknowledging the complexity of mental health issues. A qualitative method and a descriptive exploratory design were employed, enabling the researcher to describe, examine, and explore the knowledge and perceptions regarding mental health. Data collection was conducted through unstructured, open-ended interviews, with 15 participants selected through convenience sampling. The data were analyzed through thematic analysis. Measures of rigor were ensured through credibility, transferability, confirmability, and dependability. Participants demonstrated knowledge of mental health disorders, recognizing disruptions in thought patterns and diverse symptoms. They highlighted key signs and behaviors, emphasizing the need for spotting indicators such as untidiness. Perceptions of the causes of mental illness varied, including witchcraft and genetics. Participants unanimously advocated for seeking help from traditional healers, medical facilities, and therapies. Community members shared their views of mental health, covering their understanding, recognition of signs, personal interactions, and observations of behaviors in individuals with mental health conditions. Reported symptoms align with existing research, emphasizing the complexity of managing safety concerns in severe mental illnesses. The study highlights the need for community education to reduce stigma, considering cultural factors in mental health perceptions. Recommendations include early interventions, enhanced mental health services, and collaboration between western and traditional approaches for a holistic and culturally sensitive approach to mental health.
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Aristoteles, Yuliana Maya Sari, and Denny Juraijin. "DIFFERENCES IN THE RESULTS OF ACID-RESISTANT BACTERIA BY THE ZIEHL NEELLSEN METHOD AND THE RAPID MOLECULAR TEST (TCM) WITH A STORAGE LENGTH OF 48 HOURS." Journal Health Applied Science and Technology 2, no. 1 (March 31, 2024): 14–19. http://dx.doi.org/10.52523/jhast.v2i1.33.
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Background: Tuberculosis (TBC) is an infectious disease caused by Mycobacterium tuberculosis, a dorect human-to-human infectious disease not caused by witchcraft or curses TB germ most often attack the lungs but can also attack other organs such as the lymph nodes, bones, brain, skin and others. The diagnosis of pulmonary TB is established based on the clinical picture, physical examination, radiological picture, laboratory examination and tuberculin test. The diagnosis of pulmonary tuberculosis currently used routinely in labpratories including hospitals and health centers is a bacteriological diagnosis using acid-fast bacillus microscopic techniques (BTA) and molecular rapid test (TCM). TCM examination is a molecular detection methode based on nested real-time PCR. The use of TCM is a priority for TB examination because it has several advantages, including: High sensitivity, fast and results can be known in approximately 2 hours. Objectives: To determine differences in the results of acid-fast bacteria Ziehl Neelsen method and the molecular rapid test (TCM) with a storage time of 48 hours. Method: This type of research is pure experiment. The research was conducted in the Celikah Health Center laboratory in February 2023 with a total sample of 5 smear samples (+1). Result: The results showed that there was no difference in the tesults of acid-fast bacteria between the ziehl neelsen method and the molecular rapid test (TCM) for 48 hours of storage. The wilcoxon test results obtained a value of p = 0,157. Conclusion: The molecular rapid test method has better sensitivity and specificity in the diagnosis of tuberculosis thab microscopic examination using ziehl neelsen staining.
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Shibiru, Shitaye, Gesila Endashaw, Mekidim Kassa, Gistane Ayele, Agegnehu Bante, and Abera Mersha. "Community perceptions and experiences on caring for the premature babies in Arba Minch health and demographic surveillance site, southern Ethiopia: Interpretive Husserlian phenomenological study." PLOS ONE 19, no. 1 (January 2, 2024): e0294155. http://dx.doi.org/10.1371/journal.pone.0294155.
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Introduction Premature birth is the leading cause of under-5 child mortality, accounting for 18%. More attention is needed for premature babies. Myths, misconceptions, and negative attitudes stigmatize premature births and slow prevention and care efforts. In Ethiopia, studies have been conducted on premature birth and its risk factors. However, there is a lack of evidence regarding the perceived causes of premature birth, caring aspects, and community challenges. This qualitative study aims to address these research gaps. Methods This interpretive Husserlian phenomenological study was conducted from January 1–30, 2022. Purposive sampling was used to recruit 32 participants for focus group discussions and 10 participants for in-depth interviews. Participants included women, grandmothers, grandfathers, men, traditional birth attendants, and traditional healers. Interview and focus group data were analyzed using NVivo 12 Plus software and a thematic content analysis approach. Results In this study, the participants recognized premature babies by physical features such as transparent and bloody bodies, small and weak bodies, a limited range of motion, and bizarre behaviors. They perceived the causes of premature birth to be being young, carrying heavily loaded materials, accidents, illnesses, sin, social influence, and witchcraft. Participants provide warmth to premature babies by wearing cotton wool, making skin-to-skin contact, exposing to sunlight, and wrapping them in clothes. They also feed them boiled alcohol, muk, and formula, as well as fresh cow milk and butter. They frequently bathe the babies, wash and change their clothes, limit visits, and provide physical protection. The main challenges that the women faced were difficulty feeding and bathing the babies, limited social participation, psychosocial and economic impact, spirituality, and husband negligence. Conclusions The community has a gap in providing care for premature babies, and women with premature babies face many challenges. Therefore, we need to raise awareness of accurate information about the causes and care of premature babies, and we need to support women who have premature babies.
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Trenter, Cecilia, David Ludvigsson, and Martin Stolare. "Collective Immersion by Affections." Public History Review 28 (February 24, 2021): 1–21. http://dx.doi.org/10.5130/phrj.v28i0.7414.
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This article explores, through group-interviews and in terms of peer-culture, the ways in which pupils negotiate experiences from school-excursions to three heritage sites, Vadstena Castle, a former Royal Castle connected to the royal dynasty of Vasa; Witches’ forest, the place for interrogation by torture and executions of nine women, accused of witchcraft in 1617, and Linköping Cathedral Ages at the visitor programs “Middle Ages in the Cathedral”. The article, which is part of a larger project on learning processes and historical sites, investigates how pupils collectively load the heritage site with values reflected in immersion by affections, and what significance immersion of affections can have on the pupils’ process of stock of knowledge. The following research questions are asked: What kind of affections are evoked? Which situations and circumstances during the visit at the heritage site, mould impressions and immersion in the collective recalling?
By drawing on affection, peer culture and critical heritage studies’ verb “heritaging”, we have studied how the pupils collectively load the heritage sites with values reflected in immersion by affections, and what significance immersion of affections have on the pupils’ process of historical understanding. To understand how the heritage site in terms of a material and physical place loaded with narratives of the past affects the children, the analysis aimed to explore under what circumstances the immersion took place.
The article localize three situations that led to surprise and thereby friction between the expected (the stock of knowledge) and what was experienced at the site (the immediate experience), namely conflicts caused by expectations and experiences at the site, conflict caused by replicas in relation to originals, and finally conflict between lived experiences and insights at the site.
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Латышева, Л. А. "Features of criminal liability of women in the domestic legislation of the XVI–XVIII centuries." Ius Publicum et Privatum, no. 4(24) (December 29, 2023): 179–85. http://dx.doi.org/10.46741/2713-2811.2023.24.4.020.
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В статье проанализированы отличительные черты уголовной ответственности женщин в отечественном законодательстве XVI–XVIII вв. Источники уголовного права данного периода свидетельствуют об отсутствии четкой регламентации в законе уголовной ответственности женщин- преступниц, а также жестокости, суровости, изощренности применяемых к ним наказаний, сопряженных с психическим и физическим воздействием. Отмечается, что равнозначные наказания применялись к преступницам, происходившим как из простого рода, так и из привилегированных слоев на- селения. Анализ положений Соборного уложения 1649 г. свидетельствует о том, что в XVII в. уголовная политика в отношении женщин продолжает ужесточаться, вводятся квалифицированные виды смертной казни, в частности за мужеубийство, продолжают применяться публичные телесные наказания. Традиционно женскими преступлениями вплоть до правления Петра I продолжают оставаться половые преступления и преступления в сфере колдовства и магии. В статье акцентируется внимание на том, что кардинальные изменения в сфере уголовных наказаний женщин стали прослеживаться лишь в период правления Екатерины II. The article analyzes and identifies distinctive features of women’s criminal liability in the domestic legislation of the XVI–XVIII centuries. The sources of criminal law of this period indicate a lack of clear regulation in the law of the criminal liability of female criminals, as well as cruelty, severity, sophistication of punishments applied to them, associated with mental and physical effects. It is noted that equivalent punishments were applied both to criminals who came from a simple family, and to representatives of privileged segments of the population. The analysis of the Cathedral Code provisions indicates that in the XVII century criminal policy towards women was tightened, qualified types of death penalty were introduced, in particular for manslaughter, and public corporal punishment was still applied. Traditionally, sexual crimes and crimes in the field of witchcraft and magic continued to be women’s crimes until the reign of Peter the Great. The article focuses on the fact that only the reign of Catherine II witnessed cardinal changes in criminal punishment of women.
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Bakesia, Grace Buluma, and Shadrack Okumu Orinda. "Mourning the Covid Way: Effects of COVID-19 on Abatura Funeral Rites and Practices." Science Mundi 3, no. 1 (August 28, 2023): 28–35. http://dx.doi.org/10.51867/scimundi.3.1.3.
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Corona virus-19 is a disease of the respiratory system that has to date claimed the lives of 5684 Kenyans. The Luhya community had detailed funeral rites and practices that brought together many people performing different activities. Death was not caused by microorganisms but by the evil eye’, curses, witchcraft, and others. The World Health Organization's guidelines for handling deaths are clearly stipulated. Mourning went on for days to bring some kind of closure, bring families and friends closer, and allow remembrance of the departed, who are now a thing of the past. The COVID-19 disease had significant effects on the burial rites and practices of most communities. The paper attempts to find out how COVID-19 affected the funeral rites and practices of the community. Adopting qualitative methods in data gathering, analysis, and interpretation, the researcher sought to examine the effects of the COVID-19 pandemic on Luhya funeral rites and practices. Key informant interviews were the methods of data collection. The aim of this tool was to unravel the dire experiences of the family members of the departed. The respondents were purposefully selected. Data analysis was done thematically. The preliminary codes were generated, swapped, demarcated, and named. The final report was produced. The results show that COVID-19 changed the funeral rites and practices of the Abatura people of the larger Luhyia. From the ailing process, to the announcement of the dead, to who made the announcement, to the mourning period, to the preparation of the body for burial, the burial site, positioning in the grave, burial programs, and the entire interment process. These results show that the changes have caused psychological distress. It is recommended that relevant authorities put in place measures to safeguard funeral activities, as they have effects on people's physical and mental wellbeing. Furthermore, community focal persons should be consulted in the making of such guidelines on funerals so that they positively embrace the guidelines. Community members should also be sensitized to the importance of embracing change for their own good.
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Castrillón Castro, Carlos Mario, and Lizett Paola López Bajo. "Al límite de la violencia de género: representaciones de transgresiones protagonizadas por mujeres en la prensa cartagenera, 1940-1950." La Manzana de la Discordia 11, no. 1 (April 22, 2016): 29. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v11i1.1632.
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Resumen: El objetivo de este texto es estudiar las representaciones sobre las transgresiones de mujeres a partir de datos de prensa, los cuales permiten hacer una aproximación al papel que éstas han jugado dentro de la sociedad, no como actores pasivos sino de forma activa. En primer lugar, a partir de un enfoque de género presentamos un análisis de lo que se considera configura los modos de vida buena de la época y como estas mujeres al transgredirlos contravienen el espacio asignado a las mujeres en la sociedad. Se aludirán las representaciones de las mujeres en la prensa de Cartagena para la década de 1940-1950 ante denuncias presentadas por ciudadanos en diferentes casos. Son entonces mujeres transgresoras por sus actividades delictivas. Luego, se hará una descripción de los tipos de delitos en los cuales las mujeres eran participes: brujería, homicidio, infanticidio, así como escándalos, riñas, robos, hurtos y agresiones físicas y se analizará el discurso periodístico empleado para referirse a ellos desde la perspectiva de género. Palabras claves: Mujer, prensa, Cartagena, delitos, violencia de género.At the Edge of Gender Violence: Representations of Women’s Transgressions in Cartagena’s Press, 1940-1950Abstract: The present text aims to study the representations of women’s transgression on the basis of press information, which allow us to approximate the role they have played in society, not as passive actors but in an active way. First, from a gender approach we present an analysis of what is thought to be modes of the good life for the times studied, and how women contravene the place assigned to women in society. Representations of women in Cartagena press stories about women denounced as transgressors will be studied for the 1940-1950 decade. These women are guilty of infractions and crimes. Then, the types of crimes women participate in will be studied: witchcraft, homicide, infanticide, as well as disruptions of the peace like scandals and public brawls, plus burglaries, theft and physical aggressions. The discourse used to report them will be analyzed form a gender perspective. Key words: women, press, Cartagena, crimes, gender violence.
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Becchetti, F. D. "Effectively Illustrating Nature’s Magic with Magic." Physics Teacher 60, no. 4 (April 2022): 276–81. http://dx.doi.org/10.1119/10.0009992.
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There is an ongoing challenge with STEM education: making physics, math, and science, in general, interesting, understandable, and retentive for college science and non-science majors, K-12 students, and the public. If not imparting detailed knowledge, at least one would like to introduce important concepts that will be remembered, appreciated, and hopefully would be pursued in more detail by audience members. One solution: as noted by Socrates, “Wisdom begins in wonder.” Indeed, magic as a form of wonderment dates back to Socrates and even earlier. One of the first magic books, The Discoverie of Witchcraft by Reginald Scot, was published in 1584, predating publication of many science texts. In this paper the author, based on recent research, advocates using special forms of magic to both amaze and teach, and in particular to illustrate the wonders of modern physics, i.e., Nature’s magic, but with connections also to classical physics.
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ДАВИДЮК, Віктор. "Функціонально-поетична самоідентифікація Купала в українських купальських піснях." Studia Ucrainica Varsoviensia, no. 10 (December 13, 2022): 147–56. http://dx.doi.org/10.31338/2299-7237suv.10.9.
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At a time when Ukraine, even with some lag behind other European countries, is beginning to finally lose its traditional folklore, its practical museification is a crucial task. One of the most important tasks of this process is to explain the preserved and reconstruct forgotten rites in their song context. Kupala needs an important place among the urgent issues of such an understanding. The polysemy of this word itself testifies both to its antiquity and to the gradual path to the loss of some meanings. The analysis of similar holidays among the peoples of Europe shows that the Ukrainian holiday with this name has absorbed many meanings that could belong to other calendar holidays or were transferred from Ukraine and occasionally adapted to other dates or occasions. The material for the analysis were only texts that have a direct mention of the dome in its various forms. The Ukrainian token Kupala has several meanings: the name of the holiday, a ceremonial tree, a pile of bushes for the Kupala hearth, Kupala songs are called kupala in the far northwest. The lyrics associate the word with such ceremonial content as weaving wreaths, lighting a bonfire by a young woman and keeping it for three days, jumping over a fire, girls fighting for boys, orgiastic actions of young people („purchase sin”) and even natural punishment for it by abdominal pain, witchcraft is often mentioned.
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McKinney, Carol. "Witchcraft or Spiritual Power among Bajju Christians." OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith 2, no. 2 (July 30, 2018). http://dx.doi.org/10.18251/okh.v2i2.33.
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The Bajju in Northern Nigeria believe in an inherent inherited capacity for the use of spiritual power, also termed witchcraft, that results in illnesses, misfortune, evil, and death in the physical realm. This article explores this system, including indications that an individual is practicing witchcraft and the assumptions behind this conceptual system. It is a system that some Bajju Christians are seeking to Christianize by asserting that it is an evil spirit or evil spirits that can enter a person whose own spirit then leaves his or her body to meet with other spirits in the spiritual realm, resulting in dire consequences for someone in the physical realm. Thus, witchcraft is used to explain evil even among Christians. I suggest that a more biblical understanding of evil, rooted in a mother tongue translation of the Bible, is needed to prepare Christians to take responsibility for their own behavior and to properly attribute evil to Satan, the father of lies.
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Masruri, Muhammad, Abdul Karim, and Shah Rul Anuar Nordin. "The Hazard of Sihr (Witchcraft) and How Religion TreatsIt Using the Revelations Approach." Journal of Quranic Sciences and Research 3, no. 2 (January 11, 2023). http://dx.doi.org/10.30880/jqsr.2022.03.02.003.
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Witchcraft is a religiously prohibited activity since it incorporates shirk aspects such as bonding rituals, incantation, and words spoken or written to have an influence on the physical or spiritual person being bewitched without touching them. Witchcraft disorders are an illness that is still an issuefor society today since it is hard to diagnose and treat with current medical techniques.This paper aims to explain the method of treating witchcraft disorders according to the perspective of divine revelation. Content analysis of Qur’anic explanations, hadiths, interpretations, and scholarly views in this field is a basic methodology of writing.Witchcraft is a practise that tries to harm the bewitched person physically, emotionally, and spiritually. It also causes domestic problems, emotional disturbances, hatred, and other problems.Islam is a religion that places a high value on the wellbeing of its followers.The Qur’anand al-Sunnah, as religious sources with the concept of divine revelation, have provided guidance in dealing with the interference ofwitchcraft. Among the methods of treatment of magic disorders are: (1)making protection and taking care before the occurrence of witchcraft; and (2) treating witchcraft disorders that have hit a person, which includes three stages: the stage before treatment, the stage during treatment, and the stage after treatment.
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Owusu, Emmanuel Sarpong. "Witchcraft imputations and the tort of defamation in Ghana." Common Law World Review, September 11, 2023. http://dx.doi.org/10.1177/14737795231201433.
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Witchcraft beliefs have been the cause of some of the cruellest crimes against vulnerable groups, particularly the elderly, in many African societies since the pre-colonial era. People accused of being witches are often subjected to all manner of mistreatments – ostracism/banishment, discrimination, physical assault or torture, lethal violence and so on. However, there are rare instances where the hunted (the accused witches) turn the tables on the hunters (their accusers) with claims of defamation, but such legal battles tend to be complicated. The present study explores the Ghanaian courts’ attitude towards witchcraft-related defamation claims/lawsuits, examining how they have navigated the complex and often confusing system of legal pluralism since the 1970s. It establishes that mere insults and name-calling, including witchcraft accusations, are generally not actionable under the received common law. However, under the Ghanaian customary law, insults and name-calling that impair or are likely to impair one's dignity are actionable per se. The paper notes that the courts in Ghana at times apply the principles of both customary law and the received common law when dealing with witchcraft-related defamation claims.
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Soberton, Sylvia Barbara. " <em>“Large wen” or “swelling”?</em> <em> Exploring Myths and Misconceptions about Nicholas Sander’s Description of Anne Boleyn and Its Link to Witchcraft</em>." Royal Studies Journal 10, no. 2 (December 15, 2023). http://dx.doi.org/10.21039/rsj.411.
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Despite the recent surge in Anne Boleyn-themed books and articles, scholars still cannot agree on the subject of Anne and witchcraft. There are two polarising schools of thought: one is that Anne had “the physical characteristics of a witch,” based on the hostile account of Nicholas Sander, and the other that she was never “branded a witch in her own lifetime.” This essay argues that neither of these two views is correct and that there is enough compelling evidence to refute them both. It is time to return to the original source material and re-evaluate this part of the narrative of Anne Boleyn’s life.
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Rafiq, Ezwan, Husin Junoh, Tamar Jaya Nizar, and Kamarolzaman Md. Jidi. "Kajian Kes Simtom Fizikal Histeria Rasukan Jin di Malaysia." UMRAN - International Journal of Islamic and Civilizational Studies (EISSN: 2289-8204) 2, no. 1 (March 10, 2014). http://dx.doi.org/10.11113/umran2015.2n1.15.
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This study aims to elaborate symptom of hysteria in Malaysia more specifically. Through this study, interview and observation carried out towards hysteria patients that are under evil possession, patient’s family and ruqyah healer to determine these physical symtomps represent the disease. The result of qualitative study is analysed using Atlas ti 7 software and shown hysteria symptom under evil possession is proved as same as what had written in al-Quran and al-Sunnah. Meanwhile, there are additional symtomps being gain from Islamic Scholar’s writing, therapists and patients experiences. Other than that, physical symptom of hysteria under evil possession remains mysteriousas the sense of pain keep changing in every part of body. The cause of pain also could not been traced under allopathy treatment. The symptom shown when ruqyah treatment started and slowly fade away after the ruqyah treatment done. There are mixture between symptom of hysteria under normal possession or al-Sar’ or al-Mass with witchcraft hysteria.
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Novakov-Ritchey, Christina. "Palpating history: Magical healing and revolutionary care in Rural Serbia and Macedonia." European Journal of Cultural Studies, March 10, 2022, 136754942210747. http://dx.doi.org/10.1177/13675494221074715.
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Marxist feminist Silvia Federici has identified the figure of the witch as exemplifying a non-capitalist worldview. While Federici’s analysis has significantly nuanced understandings of primitive accumulation, its significance for traditions of magical healing remains to be studied. While Federici focuses on the violent campaign against witchcraft in Western Europe, she does not deal with those people who still practice ways of healing glossed as ‘witchcraft’ or ‘magic’ in the present, which have been largely subsumed by the academic discipline of folklore. As the Ottoman Empire was exempt from the early-modern witch craze, the ongoing practices of magical healing found in Serbia and Macedonia provide a particularly rich site for such an investigation. Grounded in ethnographic research on incantation-based healing practices in the Balkan region, this article reveals the contemporary significance of vernacular healing practices in cultivating a relational view of the body. While folklorists have anticipated the death of these practices since the 19th century, the continuation of these practices in the Balkan region tells us that these premonitions of cultural death did not come to fruition. By revealing the false distinction between the social body, the physical body and the mind, healers recognize the body as not only a sack of organs, but as a historical subject embedded in a specific set of material relations. Health is constituted not only by the absence of disease, but by intersubjective relations with the natural world and an ongoing obligation to act ethically toward the dead, toward one’s neighbors and toward future generations. Refusing to accept a vision of time and history that regards incantations as archaic, the dead as foreign and the village as the site of the past, the healing practices discussed in this article provide a fertile agenda for revolutionary planning.
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Tanyuy, Colins B., Chinyere M. Aguocha, Emeka C. Nwefoh, and Mispar G. Wankam. "Social representation of abuse of persons with severe mental illness in Jakiri, Cameroon: A qualitative study." International Journal of Social Psychiatry, December 8, 2020, 002076402097243. http://dx.doi.org/10.1177/0020764020972432.
Full textAbstract:
Background: People with mental illness are vulnerable to abuse in the community. Cultural and social practices may be contributory. Aim: To explore the social representation of abuse of persons with mental illness among the inhabitants of Jakiri municipality in Cameroon. Method: This was a qualitative study based on the Theory of Reasoned Action, conducted in 2018 among 11 inhabitants of Jakiri municipality, aged above 18 years and who had lived in the town for at least 2 years. In-depth face-to-face semi-structured interviews were conducted. Data were analyzed using the basic thematic approach. Results: The belief that mental illness is incurable, a curse from the gods, a result of witchcraft, and a punishment for violation of core social norms were identified as the reasons for physical violence against persons with mental illness. Beliefs that persons with mental illness were disorganized, destructive, physically aggressive, and dependent on others were identified as reasons for emotional abuse. Conclusion: A misconception of mental illness was the major underlying factor for the abuse of persons with mental illness.
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Rafiq, Ezwan, Husin Junoh, Tamar Jaya Nizar, and Kamarolzaman Md. Jidi. "SIMPTOM MIMPI HISTERIA RASUKAN JIN DALAM PERSPEKTIF PESAKIT, PERAWAT DAN HADIS." UMRAN - International Journal of Islamic and Civilizational Studies (EISSN: 2289-8204) 2, no. 2 (June 15, 2015). http://dx.doi.org/10.11113/umran2015.2n2.22.
Full textAbstract:
This study aims at specifying nightmares symptom of hysteria under evil possession from the perspectives of patients, therapists and Islamic Tradition of the Prophet P.B.U.H. Cases studied is on the common hysteria incidents including type of hysteria like normal possession al-sar’ or al-mass, saka and withcraft hysteria. An interview survey and observation were carried out towards patients and therapists in gathering informations. The result of qualitative study is analysed thematically after a coding was done using Atlas ti. 7 Software. Experts agree to carry out on stated theme using Cohen Kappa’s calculation method. Content analysis also was done to evaluate nightmare symptom of evil possession on Islamic tradition perspective. Finding shows that there were specific forms of nightmare as an evil possession symptom. This characteristic of nightmares causes sense of pain at the whole body in the next morning. Patients having nightmares before ruqyah treatment. Beside that, patients’ nightmare lessens and disappears after receiveing ruqyah treatment. Symptom of behavior, physical and experience during treatment such as screaming, trembling, eyes shaking, and delusion also differentiate between hysteria evil possession from hysteria psychological disorder and evil temptation. This is due to the ruqyah treatment from al-Quran and prophet’s recitement affected towards evil. It is too difficult to differentiate nightmare simptom among normal evil possession, saka and witchcraft because the most of nightmare symptom were the same as hysterical evil possession symptom.