Journal articles: 'Supernatural women'

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Wrigley-Carr, Robyn. "“Supernatural” Forgiveness." Theology Today 75, no. 4 (January 2019): 458–68. http://dx.doi.org/10.1177/0040573618810380.

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Forgiveness is a complex theological concept and a complicated and nuanced reality. In this article we hear the voices of two women writing from the standpoint of Christian theology. First, Evelyn Underhill, a British, mystical theologian and spiritual director (1875–1941) who was the first woman to lecture in theology at the University of Oxford. In her retreat talks, “Abba,” Underhill teaches that forgiveness is “supernatural,” a reality enabled by the Spirit. Second, Underhill’s insights are “earthed” and critically reflected upon by being placed in dialogue with Monique Lisbon, a contemporary, Australian songwriter and survivor of child sex abuse. Excerpts from Underhill’s spiritual direction further ground and flesh out her spiritual theology concerning forgiveness. The article closes with hope, affirming Underhill’s theology that forgiveness is “supernatural,” yet questions remain concerning the complexity of the forgiveness journey for victims of the most heinous of crimes.

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Harjito, Harjito. "Supernatural Women Modernity in Indonesian Literature." Asian Social Science 13, no. 10 (September 27, 2017): 65. http://dx.doi.org/10.5539/ass.v13n10p65.

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In Indonesia, people who have supernatural powers are not strange today and the past and in literary texts around daily life. They are called human supernatural man. In Javaarea, parts of Indonesia, the spirit and the magics that are spiritual are more superior and respectful than body and physicality. Those are indicated by the presence many pilgrims visiting the tomb. Supernatural man comes to protect their families, small communities, and environment. As a patron family, women who have supernatural power keep the family unity. As a protector of the people that is in lower social classes, she beats humans with cruel, angry, wicked, conceited, and arrogant personality and turned it into a noble human character as a humble, quiet, patient, forgiving, and polite. In addition, supernatural women are presented as a form of resistance to modernity and economic development in a various things that are physical, ignoring the religious-spiritual; get rid of lower social class, andenvironmental destrcution.

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Łuksza, Agata. "Boy Melodrama: Genre Negotiations and Gender-Bending in the Supernatural Series." Text Matters, no. 6 (November 23, 2016): 177–94. http://dx.doi.org/10.1515/texmat-2016-0011.

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For years Supernatural (CW, 2005–) has gained the status of a cult series as well as one of the most passionate and devoted fandoms that has ever emerged. Even though the main concept of the series indicates that Supernatural should appeal predominantly to young male viewers, in fact, the fandom is dominated by young women who are the target audience of the CW network. My research is couched in fan studies and audience studies methodological perspectives as it is impossible to understand the phenomenon of Supernatural without referring to its fandom and fan practices. However, it focuses on the series’ structure in order to explain how this structure enables Supernatural’s viewers to challenge and revise prevailing gender roles. Supernatural combines elements of divergent TV genres, traditionally associated with either male or female audiences. It opens up to gender hybridity through genre hybridity: by interweaving melodrama with horror and other “masculine” genres the show provides a fascinating example of Gothic television which questions any simplistic gender identifications.

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Awasthi, Purnima, and Prof R. C. Mishra. "Illness Beliefs and Coping Strategies of Women Cancer Patients." Indian Journal of Health Studies 01, no. 01 (2019): 65–82. http://dx.doi.org/10.56490/ijhs.2019.1104.

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This study relates to examining the illness beliefs of women cancer patients and the strategies they apply in coping with the illness. The sample consisted of 100 women cancer patients diagnosed with cervix cancer. They were administered the tools measuring illness beliefs and coping strategies. The results drawn suggest that patients adopting “avoidance coping” strategies had their causal beliefs that illnesses source from individual, psychological, social, environmental and supernatural aspects. This was comparable to those who adopted “approach coping” strategies. However, the groups differed significantly only for supernatural causes of illness. Patients adopting avoidance strategies were found to believe in supernatural causes compared to those who showed approach coping. The strategies of approach coping were found to be associated with less severe consequences in psychological, interpersonal and physiological domains apart from the pain experienced due to the illness along with hope for positive outcomes of illness management.

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Findon, Joanne. "Supernatural Lovers, Liminal Women, and the Female Journey." Florilegium 30 (January 2013): 27–52. http://dx.doi.org/10.3138/flor.30.27.

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Randall, Tom M. "Paranormal Short Inventory." Perceptual and Motor Skills 84, no. 3_suppl (June 1997): 1265–66. http://dx.doi.org/10.2466/pms.1997.84.3c.1265.

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A short, 13–item supernatural belief scale was created from an established longer version. The new scale showed good reliability. Validation was provided with a correlation of .86 with an independent scale of supernatural belief. Women scored significantly higher than men.

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Awasthi, Purnima, Ramesh C. Mishra, and S. K. Singh. "Health-promoting Lifestyle, Illness Control Beliefs and Well-being of the Obese Diabetic Women." Psychology and Developing Societies 30, no. 2 (July 15, 2018): 175–98. http://dx.doi.org/10.1177/0971333618783395.

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The study examines the role of health-promoting lifestyle and illness control beliefs in well-being of obese diabetic women. Measures of illness control belief, health-promoting lifestyle and obesity-related well-being were given to 100 obese diabetic women selected from outdoors of hospitals in Varanasi. Analysis revealed patients’ stronger belief in ‘doctor-control’ and ‘supernatural-control’ than ‘self-control’ of the disease. Nutrition, interpersonal relations, physical activity and stress management were given more importance in health promotion than spiritual growth-related practices. Belief in ‘self-control’ and ‘doctor-control’ of disease was negatively correlated with ‘psychosocial discomfort’, ‘physical discomfort’ and ‘psychosocial impact’ aspects of obesity, whereas ‘supernatural-control’ showed positive relationship with all aspects. All components of ‘health-promoting lifestyle’ were negatively correlated with ‘physical discomfort’, ‘psychosocial discomfort’ and ‘psychosocial impact’ aspects of obesity. Multiple regression analysis brought out ‘self-control’, ‘supernatural-control’, ‘health responsibility’, ‘physical activity’ and ‘stress management’ as significant predictors of ‘well-being’ of the obese diabetic women.

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Ozturk, Emrah. "MAGIC AND SPELL IN FANTASY: HISTORICAL CONTEXTS OF SUPERNATURAL ELEMENTS IN FANTASY GENRE NARRATIONS." International Journal of Advanced Research 11, no. 11 (November 30, 2023): 874–81. http://dx.doi.org/10.21474/ijar01/17889.

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This paper will examine the usage and functions of the magic concept in fantastic narrations with the consideration of importance of supernatural in history.Magic and spell are different versions of supernatural. Theyall represent different structures of society in certain historical periods of humanity. While magic highlights the primitive era of civilizations, spell& occultism became important with the invention of writing. Defining and analyzing the supernatural types will also help to understand power relations, consensus reality and dominant ideology in society. With the acknowledgments of supernatural types in history, paper will make a study of fantastic genre in order to find the link between usage of supernatural in narrations and their political â€“ economicalrelations.Paper will ask the question of does analyzing the supernatural elements in narration help to understand texts discourse? and in the conclusion section it will try to give an answer. As a version of supernatural, magic has a link with matriarchy.Till witch hunt, magic can be accepted as a way of resistance of women against to patriarchy. In this point, paper will investigate of the connection between the usage of magic in fantasy and matriarchal theory.

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Spadoni, Robert. "The Machine in the Ghost: Writing Women in Supernatural." Quarterly Review of Film and Video 37, no. 6 (January 13, 2020): 551–81. http://dx.doi.org/10.1080/10509208.2019.1698229.

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Pedro, Dina. "‘We’re Going to Make You into a Proper Woman’: Postfeminist Gender Performativity and the Supernatural in <i>Penny Dreadful</i> (2014-2016)." Nordic Journal of English Studies 20, no. 1 (May 29, 2021): 194–214. http://dx.doi.org/10.35360/njes.533.

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Neo-Victorian Gothic fiction exploits the supernatural to achieve social and sexual emancipation for women, shaping the narrative into what Esther Saxey defines as the ‘liberation plot’ (2010). John Logan’s Penny Dreadful (2014-2016) explores how female characters transgress heteronormative gender roles with the assistance of supernatural forces. My main aim is to show how the series fails to grant the female protagonists a sense of feminist liberation, punishing them instead for their subversion of socially imposed gender acts. In applying Saxey’s (2010) and other supplementary approaches to gender emancipation, I analyse the female characters’ failed attempt at achieving it by unleashing their supernatural doubles. In doing so, I show that—in spite of Penny Dreadful’s apparent advocacy for female emancipation—its misogynistic vilification of vindictive women can be understood as part of the show’s postfeminist context of production.

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Kalkaeva, Anna E. "SOCIAL IMAGE OF THE WOMEN IN GERMAN SAGEN OF 19TH CENTURY (“NORDDEUTSCHE SAGEN, MÄRCHEN UND GEBRÄUCHE AUS MEKLENBURG, POMMERN, DER MARK, SACHSEN, THÜRINGEN, BRAUNSCHWEIG”)." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 6 (2023): 83–99. http://dx.doi.org/10.28995/2686-7249-2023-6-83-99.

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The article focuses on the social image of women in the demonological stories of the folklore sammlung “North German Legends, Tales, and Customs” edited by A. Kuhn and W. Schwarz in 1848. The author studies the image of the ordinary women, women with supernatural powers (Hexen, Mahrt, Walriderske), enchanted women, giantess and demonological women (water maidens, frau Holda, Old Frick, wild woman Hinnemutter). The image of the demonological woman, to some extent, is the reversal of the image of the common woman. The last one could be punished for some misconduct or immodest behavior, but the demonological woman is often shown in the texts as dangerous by itself. Still, ordinary and some demonological women are shown as sexual objects more often than male characters of the “Nordeutsche Sagen”

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Akurugu, Constance. "Redeploying the Abjection of the Pog Gandao ‘Wilful Woman’ for Women’s Empowerment and Feminist Politics in a Mystical Context." Feminist Review 126, no. 1 (October 22, 2020): 39–53. http://dx.doi.org/10.1177/0141778920930385.

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In this article, I examine the marginalisation and abjection of strongwilled and assertive women in Dagaaba settings in rural north-western Ghana. This is done by paying attention to a local identity category known as pog gandao—‘a woman who is more than a man’. The pog gandao, or what I gloss as the wilful woman, concept is used by men and women locally to stigmatise hard-working and assertive Dagaaba women. Drawing inspiration from the reappropriation and redeployment of queer abjection for the subversion of homophobia and the violence of compulsory heterosexuality, I demonstrate how such naming or shaming into the position of a pog gandao serves to hamper initiatives by enterprising and talented Dagaaba women. Being labelled as pog gandao, it appears, is even to lose one’s status in normative gender presentation as a woman; it means to transcend into a realm beyond the masculine. But this transcendence is not enviable due to its potential to expose the subject in question to perceived supernatural harm, a serious matter in this cultural context whereby the world of human affairs is understood as thoroughly saturated with supernatural forces that structure daily and ritual comportment. I argue that the shaming interpellation of pog gandao works as the most powerful weapon against wilful women in oppressive male-centric institutions of the Dagaaba. And yet, this stigmatised interpellation also has great emancipating potential, and I conclude by exploring ways to reclaim it for undermining female subordination, and for both empowering women and for feminist politics.

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Silva, Tony, and Ashley Woody. "Supernatural Sociology: Americans’ Beliefs by Race/Ethnicity, Gender, and Education." Socius: Sociological Research for a Dynamic World 8 (January 2022): 237802312210847. http://dx.doi.org/10.1177/23780231221084775.

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The authors analyze the 2020–2021 Chapman University Survey of American Fears ( n = 1,035), the most recent nationally representative survey to examine fears of and beliefs about supernatural and paranormal phenomena, including ghosts, hauntings, zombies, psychics, telekinesis, Bigfoot or Sasquatch, Atlantis, and extraterrestrial visitation. This research examines how supernatural beliefs vary by race/ethnicity, gender, and education after adjustment for other demographic characteristics and religiosity. There were five gender differences, such that women were more likely than men to believe in or fear all nonmaterial or spiritual supernatural phenomena, as well as Atlantis. People with a bachelor’s degree or higher were less likely to believe in extraterrestrial visitation, hauntings, Bigfoot or Sasquatch, and Atlantis. There were also six beliefs and fears for which racial/ethnic differences emerged. The results highlight how gender, education, and race/ethnicity are strongly related to complex belief systems, including supernatural phenomena.

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Samuelian, Kristin Flieger, and Vanessa D. Dickerson. "Victorian Ghosts in the Noontide: Women Writers and the Supernatural." Tulsa Studies in Women's Literature 17, no. 2 (1998): 357. http://dx.doi.org/10.2307/464395.

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Whyke, Thomas William, and Zhongli Yu. "Becoming-Woman in Pu Songling’s Strange Tales." Journal of Chinese Humanities 6, no. 1 (December 29, 2020): 92–113. http://dx.doi.org/10.1163/23521341-12340085.

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Abstract This article examines the animal–human erotic encounters in Pu Songling’s strange [zhiguai 志怪] tales, using Gilles Deleuze and Félix Guattari’s theories of becoming-woman and affect to think through several intersecting kinds of otherness, including the queer, the woman, the animal, and the strange. Zhiguai is a genre of writing that features ghosts, magical animal–human shapeshifting, dreams that intervene in reality, and other supernatural characters and events. The traditional scholarly approach to the zhiguai tales has been to understand queerkind in these tales as purely allegorical representations of humans and human society. This article approaches them from the perspective of their distinct supernatural qualities or the importance of hybrid human-animal bodies in the stories, as opposed to an anthropocentric reading of the zhiguai tales. It argues that the bodily transformations in the zhiguai tales are Deleuzian becoming-woman, which are sexually transgressive when eroticized queerkind bodies and desires queer the Confucian feminine norm of chaste women.

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Schaper, Susan E. "Victorian Ghosts in the Noontide: Women Writers and the Supernatural (review)." Victorian Studies 42, no. 4 (2000): 677–79. http://dx.doi.org/10.1353/vic.1999.0026.

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López, Rosalva Loreto. "The Devil, Women, and the Body in Seventeenth-Century Puebla Convents." Americas 59, no. 2 (October 2002): 181–99. http://dx.doi.org/10.1353/tam.2002.0110.

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The mystical and supernatural experiences that many nuns faced in seventeenth-century convents in Puebla shaped New Spain's spirituality. These experiences and the way they were recounted provided the elements for an archetype of conduct and for socially accepted virtues. Using their imagination, these nuns, servants of God, enlightened and morally exemplary, maintained a direct relationship between the convent, the supernatural world, and colonial society.Anthropological studies of popular religion have emphasized, almost exclusively, the collective and public aspects of religious expression but have ignored private, individual piety. Yet collective and private religious expressions have been linked throughout history. When individual manifestations of religious expression were socially endorsed, these private forms of piety influenced the creation of identity and models of behavior. Because these archetypes of religious conduct were so important within colonial culture as a whole, it is important to gain an understanding of the events that led to their formation and the way in which they travelled from the culture of the convent to that of the larger society.

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Smeyers, Kristof, and Leonardo Rossi. "Tyrolean stigmata in England: the cross-cultural voyage of the Catholic supernatural, 1841–1848." British Catholic History 34, no. 04 (October 2019): 619–42. http://dx.doi.org/10.1017/bch.2019.22.

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This article considers the transcultural dynamic between English Catholicism and mainland Europe in the early 1840s through the lens of the reception of two famous Tyrolean women bearing the stigmata. After the publication of the account of their supernatural qualities by John Talbot, sixteenth Earl of Shrewsbury, Waterford, and Wexford they became the controversial subject of the heated debates on the nature of English and universal Catholicism, and by extension on the nature of religiosity at large. This article argues that adopting a transnational approach to the study of supernatural phenomena within Catholicism in the 1830s and 1840s allows us to look beyond the history of institutions and key figures in the polemic, and to shed light on more nuanced religious and devotional interactions between the British Isles and the Continent. As such this article also argues for the inclusion of supernatural phenomena in the transnational history of English Catholicism.

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Ludwikowska, Joanna. "Uncovering the Secret: Medieval Women, Magic and the Other." Studia Anglica Posnaniensia 49, no. 2 (January 29, 2015): 83–103. http://dx.doi.org/10.2478/stap-2014-0009.

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Abstract For medieval audiences women occupied a specific, designated cultural area which, while they could freely form it according to their will and nature, was in fact imaginary and immaterial. Women in social, legal, and religious contexts were mostly counted among the receptive, inactive, and non-ruling groups. On both levels, there was a group of features universally defining all women: the strong, virtuous and independent model Aquinas lamented was replaced in real life by the sinful, carnal and weak stereotype, and the erotic, emotional, mysterious, and often wild type present predominantly in literature. Indeed, women were a source of scientific, theological, and cultural fascination because of their uncanny and complex nature, producing both fear and desire of the source and nature of the unattainable and inaccessible femininity. In social contexts, however, the enchantress seems to lose that veil of allure and, instead, is forced to re-define her identity by suppressing, denying, or losing her supernatural features. With the example of Saint Agnes from the South English Legendary Life of Saint Agnes, and Melior from Partonope of Blois (ca. 1450), the article will explore how medieval texts dealt with the complex and unruly female supernatural, and how its neutralization and subduing fitted into the moral, scientific, and cultural norms of medieval society.

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Ehab El-Qushayri, Amr, and Amira Yasmine Benmelouka. "Sociodemographic predictors of beliefs about getting HIV infection by witchcraft or supernatural means: A population-based study of 15335 Senegalese women." African Health Sciences 24, no. 1 (April 1, 2024): 36–41. http://dx.doi.org/10.4314/ahs.v24i1.6.

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Aim: To provide more insights about beliefs of witchcraft and supernatural means as causes of human immunodeficiency virus(HIV) among women in Senegal. Method: We included eligible women from the demographic and health survey conducted in Senegal during the year 2017. Results: We included 15335 women, of those 620 (4%) thought that they can get HIV through witchcraft or supernaturalmeans. After the adjustment of all available covariates, old age, receiving primary or secondary education, higher wealth index,more frequency of listening to radio, watching television for less than once a week and reading newspaper or magazine for atleast once a week were significantly associated with a reduction in the witchcraft and supernatural means beliefs (p < 0.05).Moreover, rural residence was associated with an increase in the wrong HIV beliefs (p < 0.05). Conclusion: We demonstrated many predictors of the wrong beliefs about getting HIV infection by witchcraft or supernaturalmeans in the Senegalese women. Policymakers should initiate health educational programs in parallel with increasing thesocioeconomic status to limit the HIV transmission. In addition, continuous monitoring of the HIV knowledge in the endemiccountries is crucial to decrease HIV burden. Keywords: HIV; infection; witchcraft; misconception; myths.

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Franklin, J. Jeffrey. "The Merging of Spiritualities: Jane Eyre as Missionary of Love." Nineteenth-Century Literature 49, no. 4 (March 1, 1995): 456–82. http://dx.doi.org/10.2307/2933729.

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This essay analyzes the discourses of spirituality represented in Jane Eyre within the context of the Evangelical upheaval in the Britain of Charlotte Brontë's childhood and the mixing of supernatural with Christian elements in the "popular religion" of early-nineteenth-century British rural society. In addition to a dominant Christian spiritualism and a supernatural spiritualism, however, a third discrete discourse is identified in the text-the discourse of spiritual love. The novel stages a contest between these three competing discourses. Christianity is itself conflictually represented, being torn between the repressive, masculine Evangelicalism of Mr. Brocklehurst and the healing communion (among women) represented by Helen Burns and the figure of "sympathy." The supernatural is equally conflicted: it is shown to empower Jane and to be a necessary vehicle for bringing Christian discourse in contact with the discourse of spiritual love, but then it is denied and left, like the madwoman in the attic, as the excluded term. Finally, spiritual love is offered by the text as that which solves these contradictions, revising and merging Christianity and the supernatural to produce a rejuvenated spirituality, one that fosters what is conceived of as the "whole" person, her need for mutual human relationship, her spiritual needs, and her desire.

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Kuznetsova, O. V., and N. S. Smolina. "Religion and Supernatural Power in the Views of Women Exercising Women’s Practices." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 31 (2020): 80–90. http://dx.doi.org/10.26516/2073-3380.2020.31.80.

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Powers, Peter Kerry, and Bonnie Winsbro. "Supernatural Forces: Belief, Difference and Power in Contemporary Works by Ethnic Women." MELUS 21, no. 2 (1996): 173. http://dx.doi.org/10.2307/467959.

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Rainwater, Catherine. "Supernatural Forces: Belief, Difference, and Power in Contemporary Works by Ethnic Women." MFS Modern Fiction Studies 40, no. 4 (1994): 855–57. http://dx.doi.org/10.1353/mfs.1994.0044.

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Hudayat, Asep Yusup. "PEREMPUAN, ALAM, SILUMAN, DAN TABU DALAM NOVEL BURAK SILUMAN KARYA MOH. AMBRI: TINJAUAN REALISME MAGIS." Tsaqofah 19, no. 02 (December 29, 2021): 91. http://dx.doi.org/10.32678/tsaqofah.v19i02.5482.

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Women, nature, ghost, and taboo are the main discourses related to magical realism in “Burak Siluman”, a novel by Moh. Ambri. In Burak Siluman, women (the main sign) were connected to the discourse of nature, ghost, and taboo. In it, women represent the suppressed desires of the lower class for wealth, position, honor wrapped in narratives of fascination, search, wandering, misfortune, and a curse. Discourses on the supernatural, half-ghost, and taboo legends in the novel are important traditional realities that are studied and seen by the workings of the concepts of magical realism in the colonial period of the Dutch East Indies. The main problem is: how does the concept of magical realism affect the construction of the world (physical and supernatural), especially related to ghost and taboo narratives in “Burak Siluman”. Thus, the main objective of this research is the interaction of the influence of magical realism on narratives construction related to women, nature, ghost, and taboo. To resolve the issue, the concept of contemporary magical realism is used from a postcolonial perspective. The results of this study is the placement of the "between" space (magic in rational) which is represented in the wandering figure is the core idea of magical realism in “Burak Siluman”.

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Давидюк, Віктор, and А. Лясова. "Imagology of perceptions of women with supernatural possibility in the population of Transcarpathia." Українська література: історичний досвід і перспективи, no. 2 (November 15, 2023): 104–13. http://dx.doi.org/10.31652/3041-1084-2023-2-104-113.

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The article reveals the remnants of ancient ideas about women with supernatural powers in Transcarpathia. The functions of the above-mentioned creatures in modern folklore narratives are considered. The question of their exotic names’ origin is raised. The authors admit a correlation between some nominations and nomen functions, determined by natural and economic features. In particular, it is noted that the population of Transcarpathia has no idea about the transformation of a witch into a toad. The name «witch» and its cognate are more typical of Lemkos ethnic group. The Boykos and the Hutsuls often use the name «bosorkan’a» and its cognates. The Magyars, who live in Hungary, use the same definition to mythological images of people with supernatural powers. Romanian names are less common. The etymology of all foreign language nominations in the Ukrainian scientific sphere has not been established. The «activity» of witches is associated with the milk stealing from other people’s cows, so mainly female neighbors play this role. Bosorkan’as are endowed with a certain esotericism, so they are more often present in the process of various metamorphoses. Almost nothing is known about their actions.

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Reider, Noriko Tsunoda. "Snow Woman Yukionna: From Spirit of Snow to Icy Hot Female." Journal of American Folklore 136, no. 541 (July 1, 2023): 298–321. http://dx.doi.org/10.5406/15351882.136.541.03.

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Abstract Yukionna (snow woman), a Japanese supernatural being that represents snow or wintry weather, is frequently described as a striking, ethereal female figure. Among the numerous legends of snow women, arguably the most famous one was written by Lafcadio Hearn. This article discusses the history of yukionna while considering how the symbolic role of snow relates to conceptions of the female and to female yōkai (weird or mysterious creatures), and it examines Hearn's rendition of yukionna and its influence on the character in subsequent tellings. It also considers why a snow woman is often portrayed as a stunningly beautiful female in both Japanese and Western traditions.

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Novosadska, Olena. "Metaphorical Verbalization of the Concept 'Woman' in the Victorian Novels of Mary Braddon." Linguaculture 11, no. 1 (June 10, 2020): 113–22. http://dx.doi.org/10.47743/lincu-2020-1-0165.

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The representation of women in the written texts of the Victorian Era has received a great deal of attention and critics have analysed different strategies used for the description of women in novels. This paper looks at a particular device employed by the Victorian novelist Mary Braddon in the representation of women, namely, the use of conceptual metaphors. Women and metaphors alike are at once meditational and relational. A woman serves to mediate between man and man, man and Nature, man and Spirit. The research deals with repeated metaphors presenting women in the guise of foods, animals, babies, parts of the body, members of the aristocracy and supernatural creatures. Bearing in mind the social force of metaphor in our understanding of the world and of ourselves as well as the important role language plays as a channel through which ideas and beliefs are transmitted and perpetuated, the present study attempts to offer a preliminary exploration of how images of women are transmitted and perpetuated by the Victorian novelist Mary Braddon through linguistic metaphors.

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Flint, Kate. ": Victorian Ghosts in the Noontide: Women Writers and the Supernatural. . Vanessa D. Dickerson." Nineteenth-Century Literature 52, no. 4 (March 1998): 519–21. http://dx.doi.org/10.1525/ncl.1998.52.4.99p03246.

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Borjian, Maryam, and Habib Borjian. "Ethno-Linguistic Materials from Rural Mazandaran." Iran and the Caucasus 11, no. 2 (2007): 227–48. http://dx.doi.org/10.1163/157338407x265469.

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AbstractThe texts published here are in an eastern Mazandarani dialect spoken in the Caspian littoral in northern Iran. The informant is a rural woman who recollects the supernatural deeds of her father-in-law, revered like a saint after his death. The stories are narrated in a most intimate manner, something rarely published previously in Iranian dialect documentations. The folkloric songs typify those sung in Caspian rice paddies by women, who traditionally have a dominant role in the rural economy. The stories and songs provide both linguistic and ethnographic data for this poorly studied but important province with its unique culture among the Iranian-speaking groups in Iran.

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López-Ramírez, Manuela. "The Primal Archetypal and Mythical Crone in Toni Morrison’s Portrayals of the Elder Woman." Feminismo/s, no. 40 (July 15, 2022): 101. http://dx.doi.org/10.14198/fem.2022.40.05.

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Morrison’s portrayals of the elderly woman resonate with images of the wise mythical Crone, a universal image embedded in our consciousness. In pre-patriarchal societies, elder women, Crones, were associated with both life and death. The advent of patriarchy changed how aging females were perceived and their societal roles. They were diabolized, disempowered, and regarded as useless and invisible. However, Morrison’s Crones are strong life forces, and an active valuable part of their communities. Morrison revalues their traditional maternal domestic roles, and motherhood and household become, respectively, a transgressive act and a site of resistance and power. With their ancestral spiritual/supernatural/healing properties, her Crones are ancestor figures and moral beacons for their communities. In her oeuvre, Morrison reassesses and reclaims the primordial pre-patriarchal crone archetype to empower and honor old black women and their contributions to the black community.

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Zuhriah and Andi Wahyu Irawan. "Female Spellcasters: Mandar Women Existence in Mantra." SALASIKA: Indonesian Journal of Gender, Women, Child, and Social Inclusion's Studies 3, no. 2 (December 23, 2020): 117–34. http://dx.doi.org/10.36625/sj.v3i2.72.

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Mantra is a series of words in the form of chanting prayers and hopes containing supernatural powers used to achieve certain goals. It is considered a part of the literary work of culture and presents in various aspects of life. In Mandar, mantras are often said by spellcasters. This study tried to narrate the role of women who cast a spell (positive) in preserving the ritual traditions of religion and culture in their daily lives and their existence as spellcasters. The research adopted the ethnography method. Data were obtained through interviews, discussions, observation, participation, and documentation in the form of notes, amulets, ancient manuscripts, photographs, and some other supporting data. The research was conducted in Polewali Mandar, WestSulawesi, where many women are part of society who are still chanting spells both orally and in writing. The results showed that mantras preserve their existence as they are passed down from generation to generation to formulate the future identity of the Mandar tribe.

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Fogleman, Andrew. "Holy Instruction, Demonic Deceit, and the Body: A Translation of Jean Gerson’s Sermon on Angels (Collatio de Angelis)." Journal of Medieval Religious Cultures 48, no. 2 (July 1, 2022): 147–77. http://dx.doi.org/10.5325/jmedirelicult.48.2.0147.

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ABSTRACT Jean Gerson (1363–1429), theologian and chancellor of the University of Paris, is well known for his writings on the “discernment of spirits.” Gerson’s Sermon on Angels (1392), translated here, provides his earliest thoughts on judging the supernatural. In it, Gerson explains how angels instruct and demons seduce the cognitive faculties of men and women. The related challenges of authenticating true religious visions and exposing demonic or naturalistic fakes led Gerson to doubt some would-be visionaries and even question the role of visionary evidence in canonization trials. While these doubts are also articulated in his later, better-known treatises on discernment, he describes how he came to those conclusions here, in an exploration of the physiology of visions and demonic deception. Gerson’s sermon highlights the delicate role that cognition plays in assessing supernatural experiences and helps to explain the criticisms of ascetic practices included in his later treatises on spiritual discernment.

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Pålsson, Katarina. "The Orthodox Woman: Jerome on the Relation Between Asceticism, Orthodoxy, and Gender." Vigiliae Christianae 77, no. 4 (September 8, 2023): 424–46. http://dx.doi.org/10.1163/15700720-bja10077.

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Abstract While previous scholarship has shown that the rhetorical figure of the “heretical woman” was important in Jerome’s slandering of male rivals, this article argues that the “orthodox woman” played a just as important role in his self-presentation as an orthodox teacher. The “orthodox woman” is characterized by true asceticism which, according to Jerome’s ascetic theology, implies that she transcends her sex. Rather than being a “woman”, in the ordinary sense of the word, she is an angelic being with a supernatural understanding, which allows her to discern the spiritual meaning of the Scriptures and to distinguish between orthodoxy and heresy. It is argued that the presentation of the “orthodox woman” as very learned, independent and strong-willed makes her the direct opposite of Jerome’s “heretical woman”, and that such a portrayal suited Jerome’s purposes, as his great reliance on women readers called for a defence of female spiritual authority.

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Soucy, Alexander. "Consuming loc—creating on: Women, offerings and symbolic capital in northern Vietnam." Studies in Religion/Sciences Religieuses 35, no. 1 (March 2006): 107–31. http://dx.doi.org/10.1177/000842980603500106.

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Women are disproportionately represented at most Vietnamese religious sites. Understanding the reasons behind women's prominent participation provides a revealing glimpse into both Vietnamese religion as well as the dynamic nature of gender and power in Vietnamese society. At the core of most women's religious lives is the common practice of making offerings and then reclaiming them as loc (an object that brings good luck), but its implications are as secular as they are supernatural. The act of distributing the reclaimed loc, especially to family members, serves to strengthen relationships and improve the social capital of women by adding to feelings of indebtedness (on). This paper explores the practices and socio-religious implications that surround loc.

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Wójtowicz-Wcisło, Marta. "La interrupción del embarazo en comunidades tzotziles y tzeltales de los Altos de Chiapas." Anthropos 117, no. 2 (2022): 397–410. http://dx.doi.org/10.5771/0257-9774-2022-2-397.

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The article addresses the issue of pregnancy termination in the Tzotzil and Tzeltal communities of the Highlands of Chiapas, Mexico. The analysis of norms, practices and meanings related to pregnancy termination is based on the compilation of information from existing ethnographic studies and on the results of interviews conducted in the period November 2018-January 2019. In the patriarchal order of Chiapas communities, abortion is considered outlawed. However, the concept of pregnancy that starts when the woman begins to feel the movement of the foetus, as well as the notion of congelo or menstrual delay reveals a perspective of the woman elaborated from the body, which admits intervention to provoke bleeding. Furthermore, it is hypothesised that supernatural explanations of pregnancy termination have been used by women to free themselves from the control imposed on female sexuality.

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Swoboda, Anna. "Fantastic hesitation, phenomena and the male character in Marie NDiaye’s Three Strong Women." Romanica Cracoviensia 20, no. 4 (2020): 207–16. http://dx.doi.org/10.4467/20843917rc.20.020.13306.

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The aim of this article is to demonstrate that the male protagonist of the second story of Marie NDiaye’s Three Strong Women (Trois femmes puissantes) can be viewed as a fantastic character. The protagonist’s hesitation in the face of unsettling phenomena – both the external world and the traumatic events from his past – constitutes the central pivot of his construction. The fantastic characteristics of Rudy Descas, whose voice is predominant in the text, reveal the multidimensionality of the supernatural in NDiaye’s work, as the boundaries between the notion of the “character” and the “phenomenon” are not clearly defined. The analysis is based on literary theories concerning the nineteenth century fantastic, the new fantastic and the African fantastic.

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Wingerd, Judith L., and J. Bryan Page. "HIV Testing Among Haitian Women: Lessons in the Recognition of Risk." Health Education & Behavior 24, no. 6 (December 1997): 736–45. http://dx.doi.org/10.1177/109019819702400608.

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Haitian women in Miami, Florida, responded to recruitment for testing of HIV antibody serostatus in ways that demonstrated the value of ethnographic methods for studying reactions to this kind of test, especially pre- and posttest counseling sessions. A total of 155 women between 14 and 61 years old, recruited in Miami in 1992 and 1993, participated. Response to testing identified three primary obstacles to the women's understanding of content presented in pre- and posttest counseling sessions: (1) their confusion about the meaning of positive versus negative, (2) the investigators' difficulty in communicating the concept of antibody, and (3) vagueness of the concept of window period between exposure and presentation of antibody. Retesting of a subset of Haitian participants helped to define sexual risk among these women in terms of having partners who had other partners and perception of supernatural risk.

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Namono, Catherine. "Pongo symbolism in the geometric rock art of Uganda." Antiquity 85, no. 330 (November 2011): 1209–24. http://dx.doi.org/10.1017/s0003598x00062013.

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In this paper the author places the rock art of Uganda in context. It probably belongs to the Late Stone Age period to the Holocene and its symbolism may be interpreted in the light of later belief systems recorded amongst the historical Pygmy people. Pongo is the bark cloth used to make the distinctive loin cloths of men and aprons of women. Pongo are probably depicted in the rock art to evoke the fecundity of ndura, linking the real and supernatural within the Pygmy cosmos.

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Ćurić, Mirna. "SUBVERSIVE POWER OF THE SUPERNATURAL: ELEMENTS OF MAGIC REALISM IN A. CARTER’S NIGHTS AT THE CIRCUS AND G. E. ANSALDÚA’S BORDERLANDS LA FRONTERA: THE NEW MESTIZA." Folia linguistica et litteraria XII, no. 36 (September 2021): 121–40. http://dx.doi.org/10.31902/fll.36.2021.8.

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This paper focuses on elements of magic realism in Angela Carter’s Nights at the Circus and Gloria E. Anzaldúa’s Borderlands La Frontera: The New Mestiza. Though these two novels belong to different literary canons and its storylines refer to different time frames, the writers use mythical and supernatural elements for similar purposes—to undermine the impositions of dominant British and American societies. Both writers incorporate elements of magic into reality to challenge mainstream patriarchal and Western views of women, as well as justify and validate identities based on hybridity and difference.

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ALBRIGHT, DANIEL. "The witches and the witch: Verdi's Macbeth." Cambridge Opera Journal 17, no. 3 (November 2005): 225–52. http://dx.doi.org/10.1017/s0954586706002059.

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The witches in Shakespeare’s Macbeth equivocate between the demons of random malevolence and ordinary (if exceptionally nasty) old women; and both King James I, whose book on witchcraft may have influenced Shakespeare, and A. W. Schlegel, whose essay on Macbeth certainly influenced Verdi, also stress this ambiguity. In his treatment of Lady Macbeth, Verdi uses certain musical patterns associated with the witches; and like the witches, who sound sometimes tame and frivolous, sometimes like incarnations of supernatural evil, Lady Macbeth hovers insecurely between roles: she is a hybrid of ambitious wife and agent of hell.

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Burrows. "Enigma Variations: Hervarar saga’s Wave-Riddles and Supernatural Women in Old Norse Poetic Tradition." Journal of English and Germanic Philology 112, no. 2 (2013): 194. http://dx.doi.org/10.5406/jenglgermphil.112.2.0194.

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Roemer, K. M. "Future West: Utopia and Apocalypse in Frontier Science Fiction; Scare Tactics: Supernatural Fiction by American Women." American Literature 82, no. 1 (January 1, 2010): 223–25. http://dx.doi.org/10.1215/00029831-2009-091.

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Huang, Xiuguo. "A Comparative Study of Womanland in "Journey to the West" and "Flowers in the Mirror"." Interlitteraria 26, no. 2 (December 31, 2021): 390–402. http://dx.doi.org/10.12697/il.2021.26.2.5.

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Abstract: Journey to the West (Xiyou Ji西游记) and Flowers in the Mirror (Jinghua Yuan镜花缘) are two of the best-known stories of travel in ancient Chinese literature. Both works contain descriptions of outlandish sights and foreign customs, particularly the vivid descriptions of the fantastic and outlandish Womanland (Nv’er Guo 女儿国), which embodies traditional Chinese scholars’ understanding of the outside world. Comparativists tend to regard the portrayals of these exotic women and their talents, and the subverted roles of men and women, as the authors’ statements about the inferior status of women in feudal China and their denunciations of the oppression of women. Flowers in the Mirror is seen as more radical in its pursuit of women’s rights and gender equality. This article argues that androcentrism still prevails even in the positive depictions of the expression of women’s desires. Furthermore, the delineation of these exotic women and of supernatural spirits demonstrates the authors’ praise of China’s pre-eminence and its condescending views of foreign places.

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Palumbo-DeSimone, Christine. "‘Dreadful Women’: Vampires and Storytellers in Mary E. Wilkins Freeman's ‘Luella Miller’." Gothic Studies 22, no. 2 (July 2020): 165–82. http://dx.doi.org/10.3366/gothic.2020.0047.

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Mary E. Wilkins Freeman's ‘Luella Miller’ is the most critically acclaimed and puzzling story in her 1903 The Wind in the Rose-Bush and Other Stories of the Supernatural. As described by the tale's storyteller, Lydia Anderson, Luella Miller is a parasitic creature who drains those closest to her of their life force, leading many scholars to label Luella ‘vampire’ despite the many ways Lydia Anderson's storytelling runs counter to literary vampire conventions. Even so, Freeman's haunting tale of death and community paranoia strikingly mirrors the claustrophobic small-town New England that Freeman knew intimately and depicted unflinchingly. Tapping into pervasive rural folklore, Lydia Anderson casts Luella as a ‘New England Vampire,’ a figure that served important social and psychological functions throughout backwoods New England. Ultimately, Freeman's ‘vampires’ expose how easily – and disastrously – unconventional women are transformed into ‘dreadful women’ in this closed, cannibalistic world.

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Zannoun K., Ghadir. "Fantasy, Mysticism, and Eroticism in Raja Alem’s Fatma." Kohl: A Journal for Body and Gender Research 2, no. 1 (November 1, 2015): 44–55. http://dx.doi.org/10.36583/kohl/1-2-9.

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This paper is a close reading of Raja Alem’s 2005 novel, Fatma: A Novel of Arabia. I argue that Alem depicts the erotic in ways similar to Audre Lorde’s definition – as a doorway to self-fulfillment and in honor of the “fullness” of the erotic’s depth of feelings. The Saudi Arabian writer employs the fantastic, which has been used by writers to express feminist politics, to give textual embodiment to the relationship between the erotic, self-actualization, and women’s empowerment, central to which is self-knowledge and self-discovery. Alem suggests that a deeper knowledge of the self can open women to unlimited possibilities of being and perception, including a closer relationship to the natural and the supernatural worlds. Alem thus presents a female mythology that creates an alternate reality and undermines the binaries of patriarchal thinking, such as the corporeal/transcendent, the human/nonhuman, man/woman, and nature/culture.

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Dove-Viebahn, Aviva. "Fan-ning the flame." Alphaville: Journal of Film and Screen Media, no. 20 (January 27, 2021): 87–103. http://dx.doi.org/10.33178/alpha.20.07.

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While promoting recent seasons of supernatural Western horror series Wynonna Earp (2016), cable channel Syfy released several fan-style videos championing the show’s resident lesbian couple: the protagonist’s sister, Waverly, and police officer Nicole Haught (celebrated via the portmanteau “WayHaught”). In 2019, a network “shipping” its own queer characters in service of fans contrasts starkly with the televisual landscape twenty, or even ten, years prior, when viewers invested in lesbian characters and/or same-sex couples relied on subtext and fan paratexts to fuel their enthusiasm for mostly unacknowledged or thwarted relationships between female characters. In this article, I engage in a two-part interrogation of the representation of lesbian romance on cult television shows in the last twenty-five years, with a focus on Wynonna Earp and its historical antecedents—supernatural, sci-fi, and fantasy shows featuring women and their female companion(s) (whether close friends or lovers). This includes a historiography of the development of lesbian fan communities around certain shows from the late 1990s and early 2000s, as well as an analysis of the narrative stakes and character development in both historical and contemporary shows, like Earp, in order to interrogate their representations of subtext or main text romantic pairings.

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Downey, Dara. "The “Irish” Female Servant in Valerie Martin’s Mary Reilly and Elaine Bergstrom’s Blood to Blood." Humanities 9, no. 4 (October 27, 2020): 128. http://dx.doi.org/10.3390/h9040128.

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This article examines two neo-Victorian novels by American writers—Valerie Martin’s Mary Reilly (1990) and Elaine Bergstrom’s Blood to Blood (2000)—which “write back” to Robert Louis Stevenson’s Strange Case of Dr Jekyll and Mr Hyde (1886) and Bram Stoker’s Dracula (1897), respectively. Both novels ostensibly critique the socio-cultural inequalities of Victorian London, particularly for women, immigrants, and the working class, and the gender and class politics and structures of the original texts. However, as this article demonstrates, the presence of invented Irish female servants as key figures in these “re-visionary” narratives also undermines some aspects of this critique. Despite acting as gothic heroines, figures who traditionally uncover patriarchal abuses, these servant characters also facilitate their employers’ lives and negotiations of the supernatural (with varying degrees of success), while also themselves becoming associated with gothic monstrosity, via their extended associations with Irish-Catholic violence and barbarity on both sides of the Atlantic. This article therefore argues that Irish servant figures in neo-Victorian texts by American writers function as complex signifiers of pastness and barbarity, but also of assimilation and progressive modernization. Indeed, the more “Irish” the servant, the better equipped she will be to help her employer navigate the world of the supernatural.

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Gjinali, Vali, and Elif Asude Tunca. "A General Look on the Impact of Turkish Horror Movies: An Exploratory Study on the Opinions of Youth on Horror Movies." SAGE Open 10, no. 4 (October 2020): 215824402097970. http://dx.doi.org/10.1177/2158244020979701.

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This study aims to examine young Turkish university students’ perceptions on horror movies and the impact of this genre on them. Also, this study aims to gain an understanding of the role of makeup and special effect makeup in horror movies for this particular audience. An exploratory survey was conducted with 1,000 randomly selected participants 18 years and older who were students studying at five universities in the Turkish Republic of Northern Cyprus. Findings suggest that 70.4% of the respondents prefer watching supernatural horror films where the djinn was reported to be the most feared religious horror character; 86.4% of women and 65.8% of men reported supernatural events as scary. With regard to the importance of makeup in horror movies, 67.1% females and 53.9% males reported that makeup in horror movies was very important, where 26.9% preferred blood as a special effect, 51.1% reported that hand-based makeup was more acceptable, and 65.4% indicated that PC-supported makeup would never replace hand-based makeup. These findings suggest that although there is a potential inclination to watch the horror movie genre, which is a very new genre in Turkish cinema as well as the makeup and special effects used in horror movies, specifically djinn makeup appears to be of importance for the young Turkish film audiences.

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Stjerna, Kirsi. "Finnish Sleep-Preachers: An Example of Women's Spiritual Power." Nova Religio 5, no. 1 (October 1, 2001): 102–20. http://dx.doi.org/10.1525/nr.2001.5.1.102.

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ABSTRACT: A remarkable number of women leaders and teachers in the history of Christianity have relied on the ‘‘supernatural,’’ spiritual authority received through extraordinary religious experiences. Among them were the Finnish ‘‘sleep-preachers,’’ laywomen who felt called to preach and prophesy while asleep. This article introduces the most famous of these preachers, Helena Konttinen (1871-1916), and through her story discusses the phenomenon of sleep-preaching in turn-of-the-century Finland. Links are made to similar individuals earlier in Christianity, such as medieval mystics and Victorian Spiritualists, and to evidence from other women-led religions. Special attention is paid to the issues of gender and authority as related to religious experience and empowerment in explaining these pioneering women's rise, emancipation and contributions as lay theologians and unofficial ministers who significantly influenced grassroots religiosity in Finland.

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Journal articles on the topic 'Supernatural women'

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