Готові списки джерел за темами / Supernatural women

Добірка наукової літератури з теми "Supernatural women"

Автор: Grafiati
Опубліковано: 4 травня 2024

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Статті в журналах з теми "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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4

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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6

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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7

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 – 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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Дисертації з теми "Supernatural women"

1

Stansberry, Tonya Faye. "Imprisoned and Empowered: The Women of Edith Wharton's Supernatural Fiction." [Johnson City, Tenn. : East Tennessee State University], 2003. http://etd-submit.etsu.edu/etd/theses/available/etd-0712103-091758/unrestricted/StansberryT072203f.pdf.

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Анотація:
Thesis (M.A.)--East Tennessee State University, 2003.
Title from electronic submission form. ETSU ETD database URN: etd-0712103-091758. Includes bibliographical references. Also available via Internet at the UMI web site.
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2

MacDonald, Deneka C. "Locating resistance/resisting location : a feminist literary analysis of supernatural women in contemporary fantastic fiction." Thesis, University of Glasgow, 2003. http://theses.gla.ac.uk/5344/.

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In this thesis I examine the ways in which feminist and human geographies intersect with contemporary women-centred fantasy fiction. In particular, I consider space and place to be significant to female characters in their role as a physical presence as well as an intangible location. Thus I explore the forest, the body and the mind as territories occupied by the supernatural women. These various spatial themes, I suggest, outline distinctive locations for supernatural female characters and enable them to engage in a position of resistance from patriarchal ideologies. Through a spatial analysis of selected fiction, I reflect on challenges to notions that construct identity, gender and sexuality as well as conflict among women. I argue that the supernatural woman in fiction has been frozen in one-dimensional representation within traditional male-centred texts. This one-dimensionally, I suggest, hinges on the juxtaposition of the overly simplistic good/bad binary that has often illustrated female characters within fantasy fiction. As fantasy is a genre typically more concerned with worlds than characters, the women-centred fantasy text is unique in its exploration and pursuit of the literary character. Given the contemporary and interdisciplinary nature of this thesis, I have drawn upon filmic adaptations of texts at times to illustrate a further level of cultural awareness. The main emphasis is, however, on literary texts and, thus, reference to film is meant to supplement my textual analysis.
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Williams, Grace Alexandra. "The supernatural sex : women, magick & mediumship : assembling a field of fascination in contemporary art." Thesis, Birmingham City University, 2017. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.732983.

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This thesis develops the concept of a field of fascination to denote the importance of curiosity in the processes of making in fine art practice. Through an exploration of the methods used in the production of my own artwork, including the appropriation of archival and found material pertaining to the history of women in the fields of magick and mediumship, it offers a way of expressing the material experimentation and selection that occurs in the development of an artwork. Additionally it references the practical exploration of how an atmosphere conducive to fascination could be established through employing techniques of theatrical staging, directly considered in my own exhibition Escamotage (2014). The core material of this thesis established from an interest in the shared language of ‘channeling’ within the fields of mediumship and fine art practice in which the body is positioned as a conduit. In particular, this thesis argues that the centrality of the female body as a ‘channel’ in the practice of mediumship offers a unique and unexplored nuance for the discussion of the materiality of the body in new materialist feminist theory. Through a theoretical framework employing the writing of Elisabeth Grosz, Karen Barad, Judith Butler and Susan Hekman the double-edged power dynamic of the female body as a ‘channel’ is interrogated and repositioned within the context of artistic production. This takes account of the recent re-engagement with the work of Hilma af Klint (1862 – 1944) and Georgiana Houghton (1814 – 1884) two female practitioners who produced astoundingly important abstract painting under the guise of spiritualist mediumship. Contemporarily, it critically addresses Susan Hiller’s practice as one that continues to interpret the periphery of the occult and interrogates the emergence of ‘not knowing’ as a descriptor of artistic methodology in the writing of Rachel Jones and Rebecca Fortnum. The original contribution of this thesis is the positioning of the term ‘claircognizance’ ‘clear-knowing’ within the field of artistic practice as a replacement for the concept of ‘not knowing’ as defined by Jones and Fortnum. Borrowing from the language of clairvoyant mediumship ‘claircognizance’ sidesteps the negative connotations of the lay meaning of ‘not knowing’ to describe the clarity of thought that emerges through studio experimentation as a form of ‘clear knowing’. Finally, the negotiation of critical discourses from fields including feminist theory, philosophy, the history of art and contemporary artistic practice provides a unique interweaving of approaches that is useful for future interdisciplinary research.
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Morgan, Kazel Yvonne. "Not a ghost : liminal female identity and American women's supernatural fiction, 1870-1902 /." Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.

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Skrove, Katie Suzanne. "The power of voice: Cultural silencing and the supernatural in women's stories: Allende's The House of the Spirits, Kingston's The Woman Warrior, and Morrison's Beloved." CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2382.

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This thesis focuses on a study of the female voice and silencing as well as on the use of the supernatural in selected works of literature from three different cultures: Isabel Allende's The House of the Spirits, Maxine Hong Kingston's The Woman Warrior, and Toni Morrison's Beloved.
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Spears, Jamie. "A seance room of one's own : spiritualism, occultism, and the new woman in mid-to late-nineteenth century supernatural fiction." Thesis, University of Sunderland, 2016. http://sure.sunderland.ac.uk/6503/.

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This thesis will examine the nineteenth-century supernatural stories written by women connected to Spiritualism. These include ‘standard’ ghost stories, esoteric novels and works infused with Spiritualist and occult themes and tropes. The middle- and upper-class Victorian woman was already considered something of a spirit guide within her own home; following the emergence of Modern Spiritualism in the 1850s, women were afforded the opportunity to become paid spirit guides (that is, mediums and lecturers) in the public sphere. Spiritualism was an empowering force for female mediums like Elizabeth d’Espérance and Emma Hardinge Britten, and Spiritualist philosopher Catherine Crowe. In this thesis I will examine how these new power dynamics—to use Britten’s phrasing, the ‘place and mission of woman’—are reflected in society and literature. This thesis sees Spiritualism as the impetus for several occult movements which emerged near to the end of century, including Marie Corelli’s Electrical Christianity, Madame Blavatsky’s Theosophy, and Florence Farr’s Hermetic Order of the Golden Dawn. Each of these women founded, or had significant input in the founding of, their respective creeds. There is an area of critical neglect around the fiction written by these women. Corelli’s works are often analysed in the New Woman framework, but rarely in the spiritual or occult; scholarly interest in Blavatsky focuses on the incredible power she consolidated, but her Theosophical fiction tends to be dismissed in favour of her treatises; d’Espérance’s fiction has not been properly examined thus far. With this thesis I hope to offer a re-reading or re-framing of this supernatural literature by placing it, and its authors, in its socio-political context at the tumultuous end of the nineteenth century.
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Py, Fatima. "Le surnaturel dans le roman féminin guadeloupéen contemporain." Thesis, Antilles, 2017. http://www.theses.fr/2017ANTI0139/document.

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L'objet de cette thèse est d'étudier les occurrences du surnaturel dans le roman féminin guadeloupéen contemporain. Il s'agit de romans d'écrivains guadeloupéens, c'est-à-dire nées en Guadeloupe (Michèle Lacrosil, Maryse Conde), ou de parents guadeloupéens, ayant vécu en Guadeloupe (Simone Schwarz Bart, Gisèle Pineau)Chaque œuvre a été choisie car elle représente une période du XXème siècle, ainsi que la sensibilité qui peut lui être associée, mais aussi un mode de réception populaire et savante, et une manière d'être au monde en évolution: demain, jab-herma pour les années 1960-1970, moi, tituba, sorcière…pour les années 1980-1990 et la grande drive des esprits pour les années 1990-2000.Chacun de ces romans a pour thématique le surnaturel: le héros éponyme de demain, jab-herma est un sorcier, de même que les héroïnes des romans de Schwarz Bart et de conde, associées, parfois malgré elles, aux pratiques magiques. La grande drive des esprits est une grande fresque familiale parcourant le XXème siècle guadeloupéen, dont plusieurs des personnages sont affubles de dons surnaturels.Afin de déterminer quelle est la place du surnaturel dans le roman féminin guadeloupéen contemporain, nous en avons préalablement effectué un état des lieux: il prend son essor au XXème siècle, grâce aux auteurs de notre corpus et à travers notamment cette thématique du surnaturel. Nous avons ensuite défini précisément les termes lies au surnaturel; au magico-religieux et au sacre, afin d'en déterminer la place en Guadeloupe. Nous avons d'abord étudié la place accordée par les auteurs aux différents héritages culturels, puis nous avons déterminé en quoi le syncrétisme guadeloupéen tel qu'on le retrouve dans la littérature est original au sein du bassin caribéen, en nous attachant enfin à l'étude du surnaturel dans les croyances populaires en Guadeloupe. Enfin, nous avons étudié la place de l'imaginaire fantastique dans le roman féminin guadeloupéen. La pensée magique est un moyen, pour l'esclave ou le descendant d'esclave, sans pouvoir aucun, de reprendre son destin en main. En outre, le roman illustre le rôle social du magico-religieux.Nous souhaitions ainsi dégager les traits, les caractéristiques du surnaturel en tant que paramètre esthétique du roman guadeloupéen, afin de montrer qu'il s'agit bien d'un élément de définition de ce roman féminin guadeloupéen du XXème siècle. Cette étude nous a amenée aux conclusions suivantes: le surnaturel participe de la weltanschauung, de la conception du monde, définie par le roman féminin guadeloupéen. Les symboles, les figures, les expressions: l'ensemble de la vie du personnage de roman est bercé par le surnaturel, et qu'il choisisse ou non de le renier - les deux cas étant évoqués dans les textes - il ne peut y échapper. Une esthétique propre au roman féminin guadeloupéen apparait ainsi, montrant l'importance des femmes au sein d'une société largement ancrée dans le surnaturel, rythmant la parole, les coutumes et même la vie publique
This thesis studies the occurrences of supernatural in Guadeloupe’s feminine novel. The writers are all women from Guadeloupe: they were born there (Lacrosil, Conde) or their parents come from Guadeloupe and they grew up there (Schwarz-Bart, Pineau). Every novel evokes a literary period of the 20th century: demain jab-herma (1960-1970), Pluie et vent sur Telumée miracle (1970-1980), moi, tituba, sorciere… (1980-1990) and la Grande drive des esprits (1990-2000).Every novel is based on supernatural: demain, jab-herma's hero is a sorcerer, such as Schwarz-Bart and Conde’s heroes. La Grande drive des esprits describes a family through the 20th century in Guadeloupe and a few characters have supernatural powers. We first made an inventory of contemporary feminine novels: it rises at the 20th century, thanks to our writers and through this supernatural theme. Then, we studied supernatural, religious magical, sacred's role in Guadeloupe: where it comes from, its place in Caribbean, its popular role. Finally, we studied fantastic imaginary's place: how it allows unpowerful slaves and slaves' children to think themselves powerful, the novel shows the social role of magical religious.We wanted to show how supernatural partly defines Guadeloupe’s novel. In conclusion, this study reveals how supernatural makes part of the weltanshauung, the way the people from Guadeloupe can see the world; the characters' whole life is made of supernatural, from birth to death; supernatural shows women's fundamental role, and appears as well in speaking, customs and public life
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Slanker, Lindsey. "Demonic Possession and Fractured Patriarchies in Contemporary Fundamentalist Horror." Wright State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=wright1495803680104155.

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"Imprisoned and Empowered: The Women of Edith Wharton's Supernatural Fiction." East Tennessee State University, 2003. http://etd-submit.etsu.edu/etd/theses/available/etd-0712103-091758/.

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CLARK, ROSALIND ELIZABETH. "GODDESS, FAIRY MISTRESS, AND SOVEREIGNTY: WOMEN OF THE IRISH SUPERNATURAL." 1985. https://scholarworks.umass.edu/dissertations/AAI8509533.

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Supernatural women were important in Irish literature from earliest times to the present, but their literary portrayal altered with changing societal values and literary taste. Society shaped the roles of goddess, fairy mistress, and Sovereignty both in early Irish literature and in the Irish Literary Renaissance. The Morr(')igan, goddess of war and fertility, originally had a central role in the literature. She acted as an agent of fate, bringing order and prosperity in Cath Maige Tuired, and chaos and destruction in the Ulster cycle. During the Irish Renaissance she was relegated to a less central role. She remained the tutelary goddess of the hero CuChulainn, but lost her role as arbitrator of life and death, order and chaos, regaining it only partially in Yeats's The Death of Cuchulain. The fairy mistress was never influential in the mortal world. Her power was over the souls of men. She tempted the hero away to an Otherworld dangerous to the psyche, and to a socially unacceptable love. The fairy mistress was easily adopted by the Anglo-Irish writers because they, like the early Irish, came from a society with strict rules about the governing of emotions and the repression of asocial love. The fairy mistress's occult and psychological powers increased in the Irish Renaissance. The fairy maiden in Echtra Connla Cha(')im took Connla to the Otherworld in her crystal boat; Yeats's Fand could draw CuChulainn into a whole new phase of existence with a kiss. By her union with the king, the Sovereignty bestowed fertility, victory, and political stability on the people. Her power was destroyed in the colonial period, when there was no longer a kingship for her to bestow. Instead she took on the psychic powers of the fairy mistress, gaining power over the souls of the poets who adored her. Later, in the Irish Renaissance, she used these powers to lure, not poets to the Otherworld, but patriots to death. In the twentieth century Cathleen N(')i Houlihan the aspects of war goddess, fairy mistress, and Sovereignty were combined, but the destructive powers of the war goddess had become dominant.
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Книги з теми "Supernatural women"

1

Bennett, Gillian. Traditions of belief: Women and the supernatural. London: Penguin, 1987.

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2

Scare tactics: Supernatural fiction by American women. New York: Fordham University Press, 2008.

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3

Bendixen, Alfred. Haunted women: The best supernatural tales by American women writers. New York: F. Ungar Pub. Co., 1985.

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4

Dickerson, Vanessa D. Victorian ghosts in the noontide: Women writers and the supernatural. Columbia, Mo: University of Missouri Press, 1996.

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5

Winsbro, Bonnie C. Supernatural forces: Belief, difference, and power in contemporary works by ethnic women. Amherst: University of Massachusetts Press, 1993.

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6

Malzberg, Barry N. Great Tales of Horror & the Supernatural. Secaucus, NJ: Castle, 1985.

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Margaret, Mahy. The changeover: A supernatural romance. Boston, Mass: G.K. Hall, 1988.

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Margaret, Mahy. The changeover: A supernatural romance. London: Methuen, 1987.

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9

Margaret, Mahy. The changeover: A supernatural romance. London: Methuen Children's, 1985.

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10

Margaret, Mahy. The changeover: A supernatural romance. London: Teens, 1990.

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Частини книг з теми "Supernatural women"

1

Nicol, Rhonda. "“How Is That Not Rape-y?”: Dean as Anti-Bella and Feminism without Women in Supernatural." In Supernatural, Humanity, and the Soul, 155–67. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137412560_12.

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Wisker, Gina. "Speaking the Unspeakable: Women, Sex, and the Dismorphmythic in Lovecraft, Angela Carter, Caitlín R. Kiernan, and Beyond." In New Directions in Supernatural Horror Literature, 209–34. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-95477-6_11.

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Pearman, Tory Vandeventer. "Refiguring Disability: Deviance, Punishment, and the Supernatural in Bisclavret, Sir Launfal, and the Testament of Cresseid." In Women and Disability in Medieval Literature, 73–111. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230117563_4.

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Haring, Lee. "3. Giving an Account of Herself." In World Oral Literature Series, 121–74. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0315.03.

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Chapter 3 brings into the foreground, by name, the women storytellers recorded by Sophie Blanchy, who has extensively studied Comoran society and custom. Their social criticism more often focuses on a misogynistic man, even on a hypocritical Islamic master, than on a lazy wife. If in a story, a young girl is mistreated by her father’s new wife, almost to real or symbolic death, and then is recognized and restored to her proper place through the supernatural intervention of her dead mother, the fiction corresponds all too closely to family tensions in 1980s Mayotte. The central theme is the precious mother-daughter relation; ideally a daughter aspires to blend into her mother and live in her house. Verbal art in Mayotte exists to celebrate that relation. Performing such an oral tale is an instance of Hélène Cixous’s ‘woman writing herself’.
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Halloran, Vivian Nun. "Re-mapping the Caribbean Gothic in Nalo Hopkinson’s Sister Mine and Shani Mootoo’s He Drown She in the Sea." In Chronotropics, 157–72. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-32111-5_9.

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AbstractAs Caribbean Canadian immigrant novelists, Nalo Hopkinson and Shani Mootoo construct narrative circumstances that bring together Caribbean, diasporic, and Canadian-born characters. Hopkinson’s Sister Mine (2013) is a supernatural fantasy caper, whereas Mootoo’s He Drown She in the Sea (2005) tells a postcolonial, neo-Gothic love story. Both novels use water imagery to convey the diasporic connections linking Caribbean and Canadian life; these novels discuss Canadian lakes rather than the Caribbean Sea or the Atlantic Ocean thereby challenging the prevailing concept of tidalectics, a term coined by Kamau Brathwaite to describe the shared experience of oceanic connections linking various parts of the world together. Hopkinson and Mootoo infuse their shared traditions of Caribbean and Canadian Gothic with a political engagement with feminism and self-determination that breaks with the stranglehold that Indo- and Afro-Caribbean family traditions can place on their female family members to arrive at a new Caribbean Canadian Gothic. Both novels reject the misogynistic traditions that require a woman’s complicity in her own disempowerment, like remaining in a loveless marriage or acquiescing to an overbearing mother-in-law’s unreasonable demands. In their evocation of Canadian freshwater landscapes, both texts imagine woman-led futures that treat their desires for romantic love or familial connections seriously.
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Hill, Erica. "16 Men, Women, and Shamans." In Imagining the Supernatural North, 275–92. University of Alberta Press, 2017. http://dx.doi.org/10.1515/9781772122954-017.

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Jackson, Leonie B. "Natural and Supernatural Forces." In The Monstrous & the Vulnerable, 51–82. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197647332.003.0003.

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This chapter considers the role of metaphor in news reporting about terrorism and shows how metaphors of natural forces, animals and the supernatural were used to represent the Islamic State group in general and the "jihadi brides" in particular. All these metaphors had two things in common: they dehumanized the women in question, and they constructed the "jihadi brides" as a grave threat that required urgent intervention. By importing knowledge about these domains, metaphors enabled the establishment of particular perceptions about these women. At the same time they pointed to how the problem of the "jihadi brides" should be evaluated and managed, opening up and closing down possibilities for action and making some strategies of management appear natural while others were made to appear absurd.
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"Women, luxury and the sublime." In The Rise of Supernatural Fiction, 1762–1800, 95–105. Cambridge University Press, 1995. http://dx.doi.org/10.1017/cbo9780511518997.007.

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"Chapter 4 Illness, Healing, and the Supernatural World." In Women Who Live Evil Lives, 69–99. University of Texas Press, 2002. http://dx.doi.org/10.7560/725430-005.

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Edmundson, Melissa. "Chapter 11 Irish Women Writers and the Supernatural." In Irish Gothic, 213–31. Edinburgh University Press, 2023. http://dx.doi.org/10.1515/9781399500579-014.

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Тези доповідей конференцій з теми "Supernatural women"

1

Larasati, Anindita, and Dhita Hapsarani. "The Supernatural Woman and Wartime Female Agency in The Foreshadowing (2006)." In International University Symposium on Humanities and Arts (INUSHARTS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200729.010.

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Menon, Indu V., and Shebin M.S. "Shamanic Rituals and the Survival of Endangered Tribal Languages: An Anthropological Study in Gaddika." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.10-4.

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In many ancient communities, particularly tribal communities, there exists a system of dialogue and conversation with and between supernatural beings and the supernatural world they inhabit, as well as their transmigration into a human’s body. The supernatural world is considered to be the realm of the gods, or of the spirits of ancestors, or of satanic evil spirits. A Shaman is suggested to summon, and communicate with, tribal or cult gods, while controling spirits, ancestors, animals and birds with afforded powers. Shamanic rituals have patent linguistic significance. In communities with a strong shamanic tradition, the shamans generally use traditional language, without altering their unique features. The songs used in these rituals are also in traditional tribal dialect. This study focuses on Gaddika, the shamanic ritual of the Rawla tribe, a tribal community in Kerala, and about songs contributing to the ritual. The study examines to what extent the Rawla dialect has been retained in its ‘original’ form, and the tribal myths that are woven into ritual language. The Rawla language belongs to the Dravidian family, and has been passed on in oral form only. In the Gaddika ritual, the original language is widely used and is central to the survival of the language. This study was conducted among the Rawla community, through observations during several Gaddika rituals, thus documenting the songs and ritual dialogues. As such, the study documented the language in its orginal form and structure, along with prominent myths passed on through generations. The study analyses this shamanic ritual and its verbal patterns. The study concludes with that shamanic discourses and magico-religious rituals have a vital role in the continuity and in the survival of the historical dialect,
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OHIRKO, Oleh. "HAPPY FAMILY – POWERFUL UKRAINE." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.32.

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The family is a community of love, the greatest treasure of our people. A person becomes a person only in the family. Modern society is interested in a strong, spiritually and morally healthy family. This is due to the fact that the family plays an important role in strengthening the health and upbringing of the younger generations, ensuring the economic and social development of society, improving the demographic processes of our state. It is in the family that the foundations of a person's character, his attitude to relatives, work, moral, social and cultural values are formed. The family is the first Church. The Church views the family as a supernatural and primary institution of society based on the voluntarily entered into God-blessed union of man and woman. Metropolitan Andrey Sheptytskytaught: "The future belongs to those nations in which marriage is a sacred thing, in which family life is pure and holy!". Key words: family; happiness; parents; children; family education; Metropolitan Andrey Sheptytsky
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