Demon Research Articles

Two different forms of devilry in short stories of N. V. Gogol Viy and The Portrait

In the article, the forms of the personification of impure forces are analyzed based on the materials of two N. V. Gogol’s short stories named Viy and The Portrait. The image of the devil in Gogol’s works is diverse, so we are making an attempt to identify the specifics of his image in these stories. The article examines in detail the spatial structure of the two plots, their dynamics, changes in values and the embodiment of evil spirits at the lexical level. A comparison of the two works in these aspects will help to better understand the evolution of the depiction of evil spirits in Gogol’s work.

Role of traditional healers in the management of microbial keratitis in eastern Nepal.

Microbial Keratitis (MK) is a leading cause of corneal blindness due to infection and its consequences, with a higher incidence in resource-limited nations. Hospital-based patient records from different parts of Nepal suggest patients often use traditional eye medicine to treat MK. Traditional healers (TH) within the community are often the first point of care for MK management. Little is known of their practice, perceptions, and knowledge around MK management. We aimed to understand the role of traditional healers in the management of MK in south-eastern Nepal. A cross-sectional, mixed method, descriptive study was conducted in the Siraha district of Nepal. A total of 109 traditional healers consented to participate in a survey of knowledge, attitude, and practices. Some participants were also invited to participate in in-depth interviews and focus group discussions. Interviews and focus groups were conducted and recorded in the Maithili language by a native speaking interviewer and transcribed into English. Descriptive analysis was performed for the survey. Data saturation was considered the endpoint for qualitative data collection, and a thematic was analysis applied. Traditional healers believe that infection of the eye can be caused by trauma, conjunctivitis, or evil spirits. They were unclear about differentiating MK from other eye conditions. They provided various types of treatment. Some were confident that they could treat severe ulcers that had not responded to medical therapy, while others thought treating larger diameter ulcers would be difficult. Although there were mixed responses in referring patients with MK, the majority of TH were willing to refer. In a weak health system, traditional healers may help address barriers to healthcare access and reduce delays to definitive care, upon integration into the formal health system and referral pathway.

Nilai Kearifan Lokal pada Kesenian Budaya Ondel-ondel di Tanah Betawi (Studi Daerah Khusus Ibu Kota Jakarta)

This study discusses the local wisdom values contained in the ondel-ondel art as part of the Betawi community culture in Jakarta. Ondel-ondel, which originally had a sacred function as a medium to ward off evil spirits, has undergone a transformation in function into a cultural icon and a means of entertainment, especially in the context of tourism and communal celebrations in Jakarta. The purpose of this study is to identify and analyze the local wisdom values in the ondel-ondel art and to understand how the Betawi community interprets and preserves this art in the midst of modernization. The research approach used is descriptive qualitative with data collection techniques through in-depth interviews, field observations, and literature studies. The results of the study show that ondel-ondel contains spiritual, social, and cultural values that reflect the identity of the Betawi community. Spiritual values are seen in the role of ondel-ondel as a symbol of protection; social values are reflected through togetherness and mutual cooperation in making and presenting ondel-ondel; while cultural values are reflected in the use of ondel-ondel as an expression of unique Betawi identity. However, commercialization and changes in the function of ondel-ondel in the modern era have obscured its original meaning, so that preservation efforts are needed so that local wisdom values are maintained. The conclusion of this study emphasizes the importance of the role of communities and governments in preserving ondel-ondel art through educational programs and cultural promotions that maintain its traditional values.

Strengthening Entrepreneurship and Financial Reporting Training for The Bali Pande Keris Craftsmen Group Tapakkarya in Denpasar

For Balinese people, traditional weapons such as keris are considered to have high spiritual value, so it is not surprising that the Balinese people themselves greatly glorify these traditional weapons. Keris is considered a symbol of resistance against evil spirits. Keris is also commonly used as a complementary weapon for Hindu religious ceremonies. One of the keris SMEs targeted by the Community Partnership Empowerment activity is the Bali Tapa Karya Pande Keris Craftsmen Group. The location of this PKM Partner is on Jalan Ratna Gang Pacar Denpasar. Based on the results of observations and interviews, the problems faced by partners are low knowledge of the concept of entrepreneurship, lack of understanding of managerial aspects, especially simple bookkeeping techniques for SME actors. Lack of basic entrepreneurship education and training for SME actors and assistance in calculating the cost of finished products. There are three activities carried out in Community Partnership Empowerment, namely providing counseling and training in bookkeeping, mentoring and direct practice regarding the process of calculating production costs, education regarding the importance of management in business and literacy of basic entrepreneurial concepts. The results of the program implementation show that after mentoring and socialization activities, partners are able to make financial records more structured, thereby reducing errors during the financial recording process and being able to calculate the cost of products, can improve business management to be effective and efficient, and increase entrepreneurial motivation.

The Blood Culture of the Ga-Dangbe Tribe of the Greater Accra Region of Ghana

The study enquired about extra but relevant information about blood culture of the Ga-Dangbe tribe of the Greater Accra-Region of Ghana .The cultural practices involving the innovation and application of certain type of blood from specific animals for certain rituals. The performance and purpose remain mysterious and confidential with less information and any social economic consequence of the practice. The research team selected this topic to unearth the mystery and the conceptual framework of the research topic as well as any relevant information to the academic fraternity .To accomplish this expectations the research team reviewed a number of literature on blood culture from the ancient Greece ,Crete,Egypt,Israel and certain tribes in Africa and in Ghana .Most importantly about cultural practice of the Ga –Dangbe. As a fundamental issue, the team used much of exploratory and qualitative research methods. They also participated, granted interviews to mostly traditionalist and knowledge persons involved in traditional practices in Ghana. The team organized research objectives on the subjects relating to blood cultural practices of the Ga-Dangbe tribe ;to identify the source of the blood ;to investigate of any economic and entertaining actions accompanying the practice. The team found out that blood was used by the Ga-Dangbe people for mainly cultural activities in nature from birth to death of certain specific persons and for certain specific cultural practices .The animals used for such practices were goat, sheep, cow and crow .It must be emphasized that no human sacrifice(human blood) was mentioned or uncovered during the research work .Meanwhile, blood was poured out onto a child of royal birth, spiritualist in the cleansing stage ,for atonement etc. More so, it was used for spiritual cleansing ,healing process, achievement in any competition and in dispelling evil spirits. It was recommended that further research be conducted for further revelation of unknown practices which this research team could not capture on the concept of blood culture of the Ga-Dangbe traditional practices.

Effect of Health Education on Knowledge and Attitude of Parents towards Paediatric Epilepsy in Egyptian Children

Abstract Background Epilepsy remains one of the most common neurological diseases in the world but seems to be widely misunderstood, especially in low-income countries. Patients with epilepsy can face considerable stigma in society, Parents’ knowledge on care of children greatly influences the health status of a child by reducing the mortality and morbidity rate. Aim of the Work Assess the attitude and knowledge toward paediatric epilepsy amongst parents of paediatric patients with epilepsy and other parents seeking advice in the out-patient clinic, Assess the effect of educational program of home management of seizures on knowledge and practice of parents. Patients and Methods This comparative cross-sectional study included 100 parents of children with epilepsy who follow up in Paediatric neurology clinic, Ain Shams University (Group A) and 300 parents of normal children who sought advice in Paediatric outpatient clinic, Ain Shams University (Group B) in which sociodemographic characteristics were collected and a validated questionnaire was distributed before and after an educational session about epilepsy facts and its first aid. Results The study revealed significant difference between study and control groups in their baseline knowledge about epilepsy, in terms of “epilepsy being an organic disease, rather than a psychiatric illness or an evil spirit” (67.0% vs. 39.8%, P < 0.001) respectively, and management of a child experiencing a seizure where 6% of group A answered “do not know” vs 74.6% of group B, P < 0.001). Regarding attitude towards epilepsy, both groups showed negative attitude towards epilepsy; 78% of group A and 66% of group B agreed that epilepsy is a factor that strongly impair child learning. Similarly, 81% of group A and 65% of group B reported that epilepsy can strongly limit sports and leisure activities. In terms of effect of educational effect, group A showed significant difference in number of correct answers regarding manifestation and first aid measures for a child with seizure before and after education (12% vs 51% P < 0.001 & 45% vs 75% P = 0.009) respectively. Moreover, group B showed significant difference in correct answers for both topics after education (0% vs. 49.2 % P, 0.001 & 0% vs 71.2% P < 0.001). Conclusion Our results highlight the need for educational programs and targeted awareness campaigns, to reduce misconceptions and promote a more supportive environment for individuals with epilepsy.

Perceptions of hearing loss and hearing technology among the general public and healthcare providers: a scoping review

ObjectivesSynthesise literature related to perceptions of hearing loss and hearing technology (hearing aids, cochlear implants) among the general public and healthcare providers who do not specialise in ear and hearing...

A mouse in a box is like a warlord in a city (mice as characters of Russian folklore)

Mice have accompanied a man throughout much of his history. With the advent of agriculture, mice are pests that must be exterminated by any means and rational means of extermination coexisted with magical ones. Unlike real life, in folklore and cult practice it is a complex and ambiguous character. Mice were used in divination, conspiracies and folk medicine, their image was often associated with death and evil spirits. At the same time, in fairy tales the mouse often acts as a helper, rather than a pest. All this proves the binary perception of mice which were close to the mythological world and its inhabitants and, accordingly, acted as bearers of both harm and good.

Cross-disciplinary perspectives on Nuo opera: bridging the gap between art, culture, and society in Guizhou

One of the most popular folk operas in China is the Nuo opera. Nuo opera, which is distinguished by its distinct elements such as vicious masks, peculiar clothing and jewelry, peculiar language spoken during performances, and enigmatic scenarios, has been named one of China's intangible cultural legacies. The opera is a religious act that is fundamental to the Chinese folk religion known as Nuoism. Nuo opera is performed to ward off evil spirits, illnesses, and other influences. It also serves as a prayer request to the gods for favors. Nuo opera features singing and dancing, as well as masks and costumes for the performers. This research explores Nuo opera, a traditional performance art form that is deeply established in the cultural and social structure of Guizhou using a cross-disciplinary technique that unites art and culture. Sociocultural influence, the study examines how, in a setting that is changing quickly, Nuo Opera acts as an interface for social unity and cultural continuity. The distinct features that this culture exhibits, together with the numerous benefits that the society's sustained growth has brought subsequent such as cultural, social, and economic values, among other significant elements. This study emphasizes interdisciplinary analysis, and its goals are to improve our understanding of the cultural value of Nuo Opera and provide useful insights for ensuring its persistent presence and significance in Guizhou society.

Performance of Adult's Death and Burial Among Ilaje People of Southwest Nigeria.

The meaning ascribed to death differs from one society to the other. This study adopts the descriptive method in unraveling the ritual of burial practices among the Ilaje people of Nigeria's Niger delta. Based on linguistic similarities, Ilaje people are part of the Yoruba ethnic group of Nigeria's Southwest area. Among the people, burial accorded to the dead is based on how the deceased died. The Ilaje groups death into five distinctive categories - death due to old-age, death caused by witchcraft or evil spirit, death through drowning by accident, death through curse, and death due to suicide. For the people, adult's death has two layers of meaning: sorrow and merriment. We conclude that physical death is viewed as part of the continuum of life's circle; it is the point when the dead pass to the realm of the ancestor who may be reborn into the family in the future.

Mainstream and Marginal Theologies in Australian Pentecostalism

Abstract Pentecostalism has always struggled to define itself theologically from the beginning. Starting out as a marginal stream within Christianity, early Pentecostals were reluctant to compose statements of faith and were susceptible to a range of new doctrines, a problem that continues to this day. In this article, the author surveys the theological development of Pentecostalism in Australia, giving special attention to a specific Australian-born movement, Christian Revival Crusade, because of its distinctive doctrines of British-Israelism and deliverance of believers from evil spirits. The author concludes with some observations of recent doctrinal developments in Australian Pentecostalism before positing some causes for such changes and drawing some lessons for Pentecostalism as a whole.

Protection Of Domestic Animals Among Bashkirs

The aim of the research is to study and analyse the magical means of protection of domestic animals among the Bashkirs on the territory of the Republic of Bashkortostan in the middle of the twentieth and early twenty first centuries. In this article the author considers various types of magical means of protection of domestic animals amongst the Bashkirs living in the territory of the Republic of Bashkortostan. Bashkirs used amulets, metal objects, natural stones, etc. to protect pets from evil spirits and diseases. It has been revealed that magical items and amulets, which appeared in the deep past, are firmly rooted in the ritual practices of the Bashkirs and have not lost their significance even till the present day. As the author’s field materials were collected from different territorial groups of Bashkirs have shown, at present they continue to preserve traditional ways of magical protection of livestock. In recent decades, the Bashkirs have started to use various means and amulets found on the Internet.

Enabling abilities in disabilities: Developing differently abled Christian leadership in Africa

It is heartening to realise that Christianity is inclusively membered by differently abled people. Paradoxically, although the Church has cared for, and engaged with persons living with disabilities (PWDs) throughout history, African Church leadership has been exclusively made up of predominantly identically abled persons. Researchers report that ecclesial, infrastructural, leadership, and ministerial structures do not accommodate PWDs, mainly because of misunderstandings about disabilities, discriminatory traditions, hermeneutics and theologies. Disabilities are often generalised as repercussions of disobedience, sin, curses or defeat by evil spirits and witchcraft. Consequently, PWDs are misjudged as lacking abilities to be effective ecclesial leaders. While calls for inclusivity are loud globally, little research has been done to reconcile disabilities and abilities in ecclesiology and Christian leadership. If the Church merely proclaims but neglects demonstrating inclusivity, the gospel can be mistaken as paying hypocritical lip service in this regard, and rendering the Church exclusive, insensitive and imprisoning when it should be inclusive, sensitive and liberating for everyone, regardless of their impairments and (dis)abilities. Drawing from the inclusivity of Jesus Christ, missionary demands of the Church to minister to, with all creation as well as eschatological reflections, under grounded theory and reviewing related literature, this article unpacks the significance of inclusivity, identifies (dis)abilities and argues that Church authorities should consider, appreciate, accommodate, empower, develop, and enable PWDs to be part of ecclesial leadership for inclusionary transformation in and beyond Church walls.Contribution: This article advances transformational inclusivity in ecclesiology and Christian leadership.

Representation of Shamanism in the Film "The Medium" (Semiotic Analysis of Chaerles Sanders Pierce)

The Medium is a supernatural horror film, produced by Showbox from South Korea and GDH 559 from Thailand, directed by Banjong Pisanthanakun, who also serves as a producer alongside Na Hong-Jin, the director of the film The Wailing. This research aims to understand the presence of shamanism or witchcraft in Indonesia and Thailand, as well as the depiction of shamanism in Indonesia through the semiotics of Charles Sander Pierce, by connecting signs, objects, and meanings in accordance with what is portrayed in the film The Medium. This research uses a descriptive qualitative method with data collection techniques such as observation, analysis, and literature review, based on the semiotic analysis of Charles Sanders Pierce. The research findings show that shamanism in the Isan community in Thailand is portrayed as a bridge between humans and the supernatural world, with the shaman acting as a mediator. During the ritual process, the shaman uses various tools such as white thread, candles, incense, and statues. Mantras are used as a form of communication, the worship space serves as a place of worship, dance accompanied by music is a form of worship, ritual scars are a form of shamanic impact, the use of blood and cow heads is a way to ward off evil spirits, and traditional Thai clothing represents the local culture and traditions.

Worldview, Conflicting Spiritualities and Religious Ecology in Nigeria

Abstract This article contributes to the religion and environment field by analyzing the environmental impact of two divergent ethical responses within Nigerian Christianity. Based on different interpretations of a specific aspect of African spiritual cosmologies, African Indigenous churches (AIC s) and African independent Pentecostals (AIP s) in Nigeria have formulated conflicting spiritualities that shape their ecotheologies. Based on this same cosmology, the ecotheology of the AIC s shows continuity with the indigenous notion of sacred space which also encourages the preservation of the ecosystem especially trees and wet forests. The AIP s, on the other hand, interpret the same notion differently by segregating the public space into holy and evil ecologies. To rid these habitats of perceived evil spirits in the ecosystem, some AIP s have constructed a theology of evangelism and spiritual warfare to expel these spirits by destroying their habitats and converting such habitats into holy use such as building churches and prayer camps. Based on data obtained through observation and literature, the proliferation of prayer camps along the Lagos-Ibadan Expressway is analysed as a product of these notions of holy and evil ecologies.

Manobo, Bagobo, and Mansaka Indigenous Cosmology: Rediscovering Culture through Dramatist Pentad Structures of Folk Heroes

This study investigates the culture of Manobo, Bagobo, and Mansaka Indigenous Peoples in Mindanao. It utilizes the qualitative-descriptive method to describe culture based on the practices of folk heroes in the collected oral narratives. Furthermore, the study uses the dramatist pentad theory of Kenneth Burke, including act, scene, agent, agency, and purpose, to produce cultural interpretations. Hence, the study reveals the culture mirrored in the oral narratives such as: (1) Manobo, pangayaw (hunting of enemies) and transcendental belief in Tubaran (magical instrument); (2) Bagobo, hunting of wild chickens and encountering Busaw (evil spirits); and, (3) Mansaka, courtship and marriage to a mythical creature and hunting of birds. This research facilitates critical discourses on culture through oral narratives. It may foster a sense of place and cultural identity among academic scholars to rediscover the epistemological and ontological knowledge of Indigenous Peoples in Mindanao.

C.S. Lewis’ Roman That Hideous Strength und die Gefahren des Transhumanismus

C. S. Lewis has published the novel That Hideous Strength, being called a fairy-tale for grown-ups in 1945. The novel relates the story of the fictitious town of Edgestow and its unimportant college. On the one end of the town an institution is established being abbreviated as N.I.C.E. (National Institute for Co-ordinated Experiments). Its stated aim is to improve the condition of the world, but it is dependent on evil spirits. On the other side of the town is the hill of St. Anne’s with a community under its director Dr. Ransom and guided by the friendly spirits of planet Perelandra (Venus). A young married couple is nearly torn apart between these poles, belonging to the different sides. In the end the friendly powers gain victory by using the magician Merlin as their tool. Lewis is dealing with the older type of transhumanism, whose dangers are associated with the N.I.C.E. After WW II the transhumanism has gained a new potential by the development of Artificial Intelligence. Dataism seems to be the new religion, whereas Lewis is convinced of a cosmic order, which by no means shall be broken, otherwise mankind as such will be dissolved. (Article is in German language)

Stigmatization of epilepsy

Epilepsy belongs to one of the most ancient diseases. From the days of yore, patients suffering from epilepsy faced stigma and discrimination because medical knowledge at that time was limited so that such condition was associated with various mystical and mythical phenomena, with no treatment available. The article extensively examines the issue of epilepsy stigma, covering the long history of the disease and highlighting stigma as a serious social problem. Many epileptic patients suffer not only from the disease symptoms but also from social discrimination, which profoundly lowers their quality of life and leads to social maladjustment. Unfortunately, epilepsy stigma has not disappeared completely and persists not only in developing but also in developed countries. We demonstrate the relevance of the problem and the need to increase relevant awareness. The times when epileptic patients were considered possessed by evil spirits and incurable are long gone, so any form of social discrimination against such people is unacceptable in modern society.

VI SUAL AND NOMINATIVE SIGNS OF CHARACTERS IN MARI NON-FABULOUS PROSE

: The text considers the visual appearance of demonic characters in the modern Mari folklore. Based on the texts of non-fabulous prose (bylichka, byvalschina), the author explores the manifestations of otherness in the descriptions of “evil spirits”: iya, keremet, ovda, targyltysh, revenants. The research focuses on models of describing the images of the Mari evil spirits, their visual characteristics and liminality in folklore narratives. The author considers the categories of color, size and other attributes as characteristics marking demonic folklore characters as chthonic. The work is based on field materials collected in places of compact residence of the Mari population in 2017–2022 (the Mari El Republic, the Kirov oblast’, the Republic of Bashkortostan). The work was carried out in an interdisciplinary manner, based on a combination of ethnographic and folkloristic scientific methods. The main scholarly direction addressed by the researcher is a semiotic approach to the study of myth and folklore, that is, a view of folklore texts and images as a sign system of concepts. The author combines the methods of field research, interviewing, narrative analysis, as well as the typological method. According to the author, in the description of “evil spirits” by informants several models of representation can be distinguished: anthropomorphic, anthropomorphic with hyperbolized features, zoomorphic, abstract. Special attention in the article is paid to the nominative features of characters in oral texts. The res earcher noted a tendency of informants to neutralize category of a folklore character.

Культ медведя в народных традициях заболотных татар Гульсифа Такиюлловна Бакиева

The article discusses the beliefs and practices of the Siberian Tatar people related to the worship of the bear. It presents a rich collection of ethnographic materials from remote villages in the Tobolsk region, including fairy tales, legends, epic poems, and oral histories about bear hunting and traditional medicine. Through the analysis of this material, the article reveals a complex range of beliefs about the bear as a revered animal. In the worldview of the Siberian Tatars of various ethnoterritorial groups in the past, there was a veneration of the bear as a totem. This is reflected in the ideas about the origin of individual generic units from the bear – ayu tugum. According to beliefs, people belonging to the genus of the bear did not eat bear meat. The reflection of the idea of the bear as a totemic ancestor that can influence the human world was expressed in the fact that various parts of the bear’s body served to scare away evil spirits and heal. The swampy Tatars have a plot about the cohabitation of a bear with a woman, which is available to other peoples and represents a special form of manifestation of a totemic cult. Representatives of other tugums could conclude a contract with the bear so that the beast would not touch their kind. Based on the external similarity, the Siberian Tatars believed that the bear originated from a human breed. Hunters specializing in bear hunting enjoyed special treatment from society. According to tradition, after their death, a pillar was placed inside the grave fence. According to the ideas of the swampy Tatars, it served as a protective sign that protected the grave from destruction by a bear. In general, it can be said that in the worship of the bear among the swampy Tatars, remnants of many archaic elements of early forms of religion have been preserved.