Demon Research Articles (Page 2)

Background: This was a historical study of the Ryemo Gemo tradition among the Acoli people of Northern Uganda, and its implications in the context of the COVID-19 pandemic. It explored strategies indigenous people adopted for epidemic control and prevention anchored on their tradition and belief systems passed, during the COVID-19 pandemic. Methods: The study adopted the qualitative approach and ethno-historical design. It explored community meanings, beliefs, values, practices and lived experiences of Ryemo Gemo during the COVID-19 pandemic in 2020. The study was conducted in Gulu City, and the districts of Gulu, Omoro, Lamwo, Kitgum and Agago, where the ritual of Ryemo Gemo was conducted during the COVID-19 pandemic. Data was collected using Key Informant interviews, one-on-one interviews and six Focused Group Discussions. A sample size of 63 participants based on the data saturation point, and their knowledge and experience of Ryemo Gemo, was selected using the snowball and networking approach. They included: Cultural leaders, elderly persons, spiritual mediums, and health workers. Findings: Gemo was a calamity brought by bad spirits. The spirits acted as an early warning system, foreseeing and informing the people through spirit mediums of a looming calamity. Whereas Gemo was a calamity sent by bad spirits, others argued that COVID-19 was not a Gemo as it was man-made. Ryemo Gemo fostered a sense of identity, unity, and shared values, principles and practices. It promoted cultural continuity and connection between the living and the dead. Conclusion: Ryemo Gemo reflects the Acoli spirituality, beliefs and collective approach to managing calamities, reinforcing community bonds and cultural continuity

This article explores the domain of occultism, with a particular emphasis on the occurrences of spirit possession and the associated Christian healing rituals observed in modern Indonesia. The research posits that malevolent entities, including the devil and evil spirits, are integral to religious belief systems and significantly impact individuals' lives. To substantiate this claim, the study references a blend of sacred scriptures and contemporary examples of demon possession reported in Indonesia. These instances offer critical insights into how the belief in supernatural beings continues to influence people's experiences and their interactions with the spiritual realm. Additionally, the research investigates the function of Christian healing rituals, which are utilized to counteract the effects of malevolent forces. These rituals, deeply rooted in local religious customs, act as a means of restoring both spiritual and physical health. The study employs a methodologically rigorous and experimental framework that has been refined over several years, facilitating a thorough understanding of the phenomena being examined. This methodology encompasses both qualitative and quantitative analyses of real-life case studies and spiritual practices, providing a nuanced view of the interplay between occultism, religion, and healing within contemporary Indonesian society. Ultimately, the research highlights the enduring significance of these belief systems and practices in today's world, illuminating the intricate relationship between faith, spirituality, and the human experience.

Communal discernment is the idea of involving the group in decision-making as opposed to decisions by individuals. Previous studies worked within the ecclesiological perspectives and highlighted the key principles of communal discernment such as the communion of believers, the communal reading of scripture, the communal discernments of spirit(s), and the common commitment to carrying out the decision reached through communal discernment. This article proposes a pneumatological discernment based on the encounter with the Spirit, the hermeneutical Spirit, and the Holy Spirit discernment. The pneumatological discernment is relevant for the communion of spirit-filled believers, the communal reading of scripture, the discernment of spirits, and taking common decisions. The main aim of this article is to demonstrate that pneumatological communal discernment has a possibility of including those who are in the margins including women and children when it comes to making decisions. There are key principles that make this possible. First, the Spirit has been poured upon all flesh including the women and the children. Second, the hermeneutical Spirit responsible for the illumination of scriptures also lives upon those in the margins. Lastly, the task of discerning between the Holy Spirit and the evil spirits is not only reserved for the elite but also for those who are in the margin. Therefore, communal discernment should not only be understood from an ecclesiological point of view but also as a pneumatological phenomenon.

This article presents a translation of three anecdotes from the chapter “Guai Shen” 怪神 (“Monsters and Deities”) of the Ying Shao’s 應劭 (d. before 204) treatise Feng su tong yi 風俗通義 (“Penetrating into the Meaning of Traditions and Customs”). The extant text of this treatise contains one chapter, which touches upon the popular local beliefs of the people at the end of the Han era 漢 (202 BCE — 220 CE). Using anecdotes about his fellow countrymen and contemporaries, Ying Shao discusses the possibility of afterlife and the moral aspects that help a person when he encounters with an evil spirit. The article presents a Russian translation with preface and commentaries and allows the reader to see the various aspects of the author’s view on human relationships with the supernatural world.

Cough variant asthma (CVA) is a special type of asthma with cough as the only or main manifestation, with airway hyperresponsiveness and cough hypersensitivity [1]. Traditional Chinese medicine mostly treats “wind cough” and “wheezing”. Based on the pathogenesis theory of “Qi Disorder-Phlegm and Heat Suppressing the Lung”, this paper proposes that qi deficiency and phlegm and heat are the core pathogenesis of CVA that is prolonged and difficult to heal. The treatment of cough variant asthma in TCM follows the holistic concept and the principle of syndrome differentiation and treatment [2], and the general principle is to dispel evil and promote righteousness, and treat both the symptoms and the root causes. In the acute stage, it mainly focuses on dispelling evil spirits, while in the remission stage, it focuses on strengthening the body, and shows unique advantages by regulating the function of the viscera and improving the microenvironment of the airway.

The purpose of the article is to identify the features of foreign cultural influences on the formation of decorative motifs in the art of Kyivan Rus using the example of Simargl as one of the most common images of Iranian mythology. Research methodology. The historical-cultural method, typological method, comparative analysis method, semantic, art historical, stylistic and compositional analysis method, as well as the method of theoretical generalisation were applied. Scientific novelty. The issues of foreign cultural influences on the formation of decorative motifs in the art of Kyivan Rus were studied; the image of Simurgh in Eastern and Western mythology was considered and the specifics of its interpretation in ancient Rus culture were revealed; the features of the representation of the image of Simargl in archaeological monuments of the 12th–13th centuries were analysed. Conclusions. The influence of Iranian culture and subject-artistic creativity on ancient Russian art and crafts occurred during many periods of the formation and development of folk culture and is directly related to the constant trade, diplomatic and cultural exchange between Kyivan Rus and Iran. The image of the Simurgh in the form of a dog-bird personified the image of the guide of the soul of the deceased to heaven, was the embodiment of the god-patron of the three elements, who lived on the sacred tree, protecting it and ensuring the fertilisation of nature, a symbol of the Sassanid dynasties, which ruled in Iran from the 3rd century. to the middle of the 7th century, before its conquest by the Arabs, and in the Islamic mystical tradition in Iranian Sufism symbolised the idea of the Absolute, the transcendent world. Known in the territory of Kyivan Rus from the 6th century BC. the image of a bird-dog was used as a powerful amulet against evil forces. The belonging of Simurgh (according to the ancient Russian tradition – Simargl) to the pantheon of gods of the Vladimir cycle testifies to the connection of motifs common in most types of art with the image of this mystical creature with the heavenly world. The fabulous mythical half-bird, half-dog, which is the personification of divine power in many myths – was the main source of inspiration for many masters of Kyivan Rus. The popularity of the image of Simargl in the ancient Rus decorative and applied art of the 10th–13th centuries. is evidence of the revival of ancient images of Zoroastrianism, which were integrated into both Muslim and Christian culture. A reflection of archaic folk magical beliefs is the appeal to the image of Simargl in the decoration of bone and metal products of decorative and applied and jewellery art (colts, bracelets, silver bowls, etc.) in order to give them protective properties – winged two-legged dogs in the form of friendly but well-armed monsters with claws and teeth, according to legend, drove away evil spirits and protected the tree of life. The stylisation of the image of Simargl in the ancient Russian artistic tradition occurs in the context of the development of floral ornamentalism.

The article is devoted to the study of the reception of the archetypal plot about a meeting with a mysterious creature in some fairy tales of Russian writers of the twentieth century, which reveals how differently the folklore and literary traditions evolved in accordance with the artistic tasks set by the writers.The purpose and relevance of our work are defined by the necessity to explore how A.N. Tolstoy, L.A. Charskaya, M.A. Osorgin rethought one of the archetypal plots in their work, as well as research into national traditions of children's reading and create a more complete history of Russian fiction. The study is based on an integrated approach, including the use of comparative-historical, historical-literary, descriptive-analytical methods.The artistic images of the fairy tales of A.N. Tolstoy, L.A. Charskaya, M.A. Osorgin are analyzed; their individual-authorial content is determined, reflecting the synthesis of folklore, mythical and realistic plans of the narrative. It is demonstrated that, in accordance with tradition, the primary artistic images, key motifs (meeting with a mystical creature, non-observance of the prohibition and subsequent punishment, violation of the boundary between the human cosmos and the world of evil spirits) and elements of the archetypal plot about the water maiden (mermaid) are preserved in the considered literary fairy tales. It is found that, despite the apparent similarity in the images of the main characters, plot lines, motifs, chronotopes with mythological, folklore, literary canons, the authors, whose fairy tales constitute the material of the study, developed plots and created artistic images that have unique individual qualities and characteristics.

ObjectiveThis study aims to explore the personal and cultural perceptions of participants from the Democratic Republic of the Congo (DRC) regarding the etiology and management of orofacial clefts (OFCs).DesignCross-sectional descriptive study.SettingDRC across 19 provinces.Main Outcome Measure(s)Perceptions regarding knowledge of the causes and treatment for OFCs were gathered through surveys in structured interviews.ResultsA total of 710 adults participated (360 women, 350 men), with 51.27% living in urban areas. Most participants (41.1%) were ages 20 to 29 years, with a mean age of 32.5 ± 7.8 years, were married (68.3%), and had secondary education (66.9%). The majority of participants (80.8%) had seen someone with OFC. Personal opinions about OFC etiology included not knowing the cause (33.8%), congenital/hereditary factors (20.8%), God's will (15.6%), evil spirits or witchcraft (10.7%), and disease (9.9%). Similarly, cultural perceptions mostly cited uncertainty (37.9%), evil spirits (19.2%), God's will (13.1%), and congenital/hereditary factors (13.0%). A majority of participants (75.8%) recommended medical care for OFC, which did not vary based on participants' sex, age, residence, marital status, educational level, or religion.ConclusionA range of personal and cultural perceptions were reported about OFCs in the DRC, with many respondents unsure of the cause and most recommending surgery across sociodemographic backgrounds. These insights can help develop culturally appropriate interventions to raise awareness, reduce stigma, and improve the management of OFCs.

Death has been argued to be a “fear based” taboo in which different fears co-exist; fear of the loss of loved ones, fear of corruption of the body, fear of the evil spirits and fear of what comes with death. Man has traditionally avoided talking about the subject of death in explicit terms. The avoidance to speak freely about human mortality makes obituary writers to resort to a variety of lexical devices in order to compliment the departed and show respect to those left alive, satisfying in a way both the social and religious impositions traditionally associated with human mortality. The purpose of this paper is to examine the obituary as a form of advertisement whose functional language is carried out through praise, euphemistic and consolatory devices. The objective of this paper is to describe how the lexical choices contribute to the meaning making process in obituaries. Halliday’s (1985) theory of systemic functional linguistics was adopted in the exploration of this paper where the ideational metafunction of language were used. A descriptive study design was applied which accurately described phenomena through the narrative type, descriptions and classifications. Library research was used to purposively sample obituary texts from the Daily Nation newspaper to generate data for this discussion. Corpus compilation was used to capture the use of lexical items in obituaries. Data was qualitatively analyzed by examining the lexical items of nouns, verbs, adverbs and adjectives that aid in the interpretation of obituary texts. This study revealed that ordinary words can be used in the context of the obituary text to render new meanings. The lexical items contribute to the meaning making process by depicting death as a normal occurrence in life that should be accepted and appreciated, at times a calamity or misfortune. Death is not only presented as repose, a journey or a reward to the deceased but also a loss to the family of the deceased. The lexical items are meant to comfort the bereaved and praise the deceased. This study further reveals that certain lexical items have been used as euphemisms to substitute the unpleasant and offensive concept of death.

The article is devoted to the analysis of the semantics of the myths of the Sakha people (Yakuts) associated with the image of the bull and its connection with the cold and the underworld. The author examines why it was the bull, and not other animals, that became the personification of cold in Yakut mythology, despite the fact that in reality the bull is less adapted to the harsh conditions of Yakutia than, for example, a horse. The article analyzes the mythological plots of both the Yakuts and other Turkic-Mongolian peoples through the prism of understanding myth as a form of spiritual culture, which stood out from human practice to generalize, theorize practical, everyday knowledge. The author suggests that the connection of the bull with the cold may be due to the pastoral experience of the Turkic-Mongolian peoples, since cattle tolerate cold better than heat, which reflects the practical knowledge of nomads about livestock maintenance. The article also touches on the mythological plots of other Turkic-Mongolian peoples, where the bull or cow plays a key role in keeping the cold and winter. The author concludes that in Yakut mythology and folklore, the image of a bull symbolizes not only cold, but also hard work associated with harvesting hay and caring for livestock, which reflects the difficult living conditions in Yakutia. In addition, the article examines Yakut and Turkic-Mongolian mythology and folklore about the bull’s connection with the lower world and evil spirits. The author hypothesizes that this connection may be related to the generalization of the experience of transmission of zoonotic diseases from cattle to humans, such as tuberculosis.

The subject of the study is the features of the artistic style in the works of P. A. Oiunsky. The object of the research is the writer's stories "The Fox and the Badger," "The Argument," "Is it Reality or a Dream?!," "How a Yakut Transformed into an Evil Spirit." The author examines the stylistic features of the texts in detail. The work presents an analysis of the stylistic techniques used by the writer. The aim of the research is to identify the characteristics of the author's style in P. Oiunsky's works. To achieve this goal, the following tasks were addressed: to identify the details of the author's style; to determine the main artistic techniques. Attention is focused on the details of the author's intent: the creation of traditional images and their functioning; interpretations and transformations of folklore motifs that become fundamental to the entire plot and the work as a whole. Special attention is paid to the influence of folklore traditions on the writer's creative method, which continues both traditional and innovative techniques. The methodological aspects of the problem of the interaction between literature and folklore consist of the works of A. N. Veselovsky, U. B. Dalgat, V. Ya. Propp, V. A. Semenov, V. B. Okorokova, and Yu. G. Khazankovich. Descriptive method, observation method, and stylistic analysis method were applied to identify the stylistic specifics and to generalize the results of the research on P. Oiunsky's works. The traditions of oral folk creativity are an "organic component" of the artistic world of the Yakut writer P. A. Oiunsky in the early 20th century. The main conclusions of the conducted research are: the use of techniques of oral folk creativity, Yakut heroic epic olonkho (proverbs, linguistic repetitions, constant epithets, etc.); the application and adaptation of plots from fairy tales, fairy tale elements; the use of techniques characteristic of oral folk creativity – such as grotesque, fantasy, satire, and allegory. The novelty of this work lies in the fact that this study for the first time identifies and describes the features of the artistic style in P. Oiunsky's stories. The work reveals the influence of folklore on the disclosure of the author's intention. P. Oiunsky's stories present a holistic traditional worldview of the Yakut people in the early 20th century.

The purpose of the article is to analyse magical means of protecting domestic animals in the territory of the Bashkirs’ Bashkortostan Republic in the middle of the 20th century and the beginning of the 21st century. To protect their domestic animals against evil spirits and illnesses, the Bashkirs used amulets, metal objects, natural stones, etc. Magical objects and amulets with a long tradition are firmly rooted in the ritual customs of the Bashkirs and continue in their relevance today. This is attested to by the author’s fieldwork materials, which derive from various territorial groups. In the last decades the Bashkirs have begun using materials and amulets available on the internet.

The scientific comprehension of Kazakh fairy tales is highlighted in this paper, and along with it, the national education and its components in the linguistic image of the world are examined. The integrity of the original content of the Kazakh fairy tales, the story line’s foundation in the national worldview and the accuracy and clarity of the marks of virtue are analysed. There are often cases born from believing in goodness and virtue, from the fantasy that victory in life is only on the good side. In some fairy tales we can often encounter images of creatures and people who are considered to have mystical powers (devil, baksy (Kazakh shaman), dead, evil spirits, spirits of ancestors, wolves, etc.), or images of miraculous actions (apparitions of the dead, talking to animals, meeting with saints, spirits etc., miraculous understanding, heroic deeds) are also confronted. The peculiarity of the Kazakh fairy tale’s structure, its originality as a linguistic image of the world, its mental character is defined. The main peculiarity of the fairy tale is poorly studied and insufficiently described in linguistics, especially in Kazakh linguistics. A fairy tail itself has a complex structure, its prose for can be often found. Accurate data is used to analyse the uniqueness of the structure of truthful fairy tales based on scientific knowledge, which thoroughly examines the nature of the world and acknowledges its linguistic image. Keywords: literature, fairy tale, national peculiarity, culture, folklore, opposition, concept.

The relevance of studying the cult of ancestors lies in the fact that it occupies the central place in the system of traditional ethnic culture plays an important role in the formation of systemic knowledge about the past, and preservation of historical memory. The cult of ancestors, which originated in ancient times, has been preserved in a truncated form to this day, so its scientific analysis makes it possible to better understand the succession of generations, to use the experience of ancestors not only to strengthen the foundations of the family, clan, but the society taken as a whole. The purpose of the study is to study the peculiarities proper to the manifestation of the ancestors’ cult in the mythology, religious beliefs and ritual practice of the Chuvash in the XIX – early XX century. Materials and methods of the study. The research is based on the analysis of folklore and literary materials using general scientific and special (observation, document analysis) methods of scientific analysis. Chronological, comparative methods, cultural and anthropological approach were used. Results. The article reflects both common, characteristic for most peoples, and special features of the manifestation of the ancestral cult among the Chuvash. The ideas about the afterlife, supernatural opportunities of those who have passed into another world, can be considered universal. The Chuvash also believed that those who died of natural causes passed on to another world and continued their existence, and therefore needed food and tools, unlike the “unsanctified” – sorcerers, suiciders, etc. There are many parallels in the beliefs of the Chuvash and neighboring peoples: the Mari, the Mordvins, the Udmurts. The peculiarities are manifested in the details, which can be established, in particular, by analyzing the works of verbal folklore. For example, according to Chuvash myths, the universe consists of seven floors (worlds). The upper world or the heavenly world was considered the abode of the god Tura, deities and good spirits. The middle world, “çut tĕnche”, was considered the habitat of people and all living things, and the lower, underground “lesh tĕnche” was the habitat of evil spirits headed by Shaitan. God created a man to be immortal in his own image and likeness, but because of non-observance of his commandments the man was sent to the earth. The interaction of the heavenly, earthly and other worlds can be considered one of the widespread folk myths. The next feature of the ancestors cult manifestation among the Chuvash can be considered a special reverence for the mythical heroes pattӑrsem: Ulyp, Atӑl, Uslati, Temen, Sarri, Akhplata, Sakhata, Surӑm, Shu, etc. The author agrees with the opinion of scientists who believe that some historical figures turned into an object of worship. The worship of the Bilar Muslim preacher Maalum Khoja (Valĕm Khuça) was widespread among the Chuvash people. Individual rituals of reposing the dead and escorting them to the underworld are considered. Transformation of traditional beliefs under the influence of Christianization and bourgeois modernization is reflected. Conclusions. The cult of ancestors was formed during the time when tribal relations dominated in the society and it is one of the most conservative in the system of traditional beliefs. The Chuvash ideas about the universe, gods and spirits, creation of all living things and man, life and death, the interaction between mythical worlds, etc. contain common features with myths, legends, traditions, and the ritual system of different peoples, which can be called panhuman and universal. Significant parallels were identified in the cult of the ancestors of the Chuvash and the Volga peoples: the Mari, the Mordvins, the Udmurts, the Tatars. Chuvash mythological and epic works, recorded in archival and museum collections, various publications, as well as observations of the authors, enabled us to identify the features in the manifestation of the cult of ancestors in the beliefs of the Chuvash. The impact of historical changes and especially Christianization on destruction and transformation of the traditional culture of the Chuvash people is noted.

The article considers intertextual relations in the Christmas stories by Maxim Gorky («About a Boy and a Girl Who Did Not Freeze», «The Cabman», «On Christmas Eve»), revealing the author's strategy of profaning the canons of Christmas literature. The aim of the work is to analyze the transformation of genre features and intertextual interactions in these works. The article uses a comprehensive method of literary analysis, including elements of comparative-historical, genre and intertextual approaches. It has been established that Gorky deliberately deforms the traditional structure of the Yuletide short story, creating parody versions of well-known classical plots. The writer's stories are built on the basis of intertextual interactions with the works of N.V. Gogol («The Overcoat») and F.M. Dostoevsky («The Beggar Boy at Christ's Christmas Tree», «Crime and Punishment», «The Brothers Karamazov»). Parallels, distortions and transformations introduced by Gorky into the author's texts and canonical plots are revealed. Particular attention is paid to the analysis of semantic and narrative shifts, as well as to the role of images of evil spirits in Gorky's Christmas stories.

The arts in Algeria have existed since the existence of humankind, occupying and influencing people as both a material and moral medium that surrounds them and within which they live. Practicing art became a unique style that distinguishes individuals from other environments where arts originated and flourished. It is used to re-educate societal emotions and instill behaviors of beauty. The forms of artistic representation and expression have diversified according to the culture and environment of Algerian society. From the design of stone hunting tools to mural paintings, to dancing as an expression of emotions, and performances that descended from religious rituals and mass ceremonies to ward off evil spirits, art has been an integral part of human experience. At other times, people celebrate by singing and chanting during war and peace, just like people worldwide, reflecting their inner emotions, whether negative or positive.Furthermore, the Algerian individual has mastered drawing strength from unity and adhering to the principles of social cohesion derived from the actual conditions and fundamental elements of Algerian society’s culture across various historical periods. The cultural pattern, imbued with adherence to values, customs, and traditions, has played a significant role in shaping the Algerian audience's taste for artistic works. These works, in turn, are governed by principles that enable artists to achieve aesthetic, utilitarian, and industrial goals, or simply provide pleasure and entertainment. Sometimes, they even cater to psychological desires, including erotic stimulation, considering that the artist seeks to employ their imagination and freedom, which govern their behavior and orientation.Art narrates the history of humankind and provides us with cultural knowledge, as it intersects with various aspects of life and the prevailing sciences of each era. It offers different perspectives from multiple angles, remaining both enduring and renewable due to its intrinsic nature. Art is a refined creative activity, constantly evolving and deeply rooted, as it stems from the human spirit. Thus, artistic beauty is the highest form of beauty, whose significance is undeniable due to its rank. It reflects the level of human progress in a specific society within spatial and temporal boundaries and, beyond that, serves as an expressive language linked to the spirit of the nation.

Since ancient times, people have treated themselves with the plants they had at their disposal. Commiphora africana (A. Rich) Engel., known as "African myrrh," is a medicinal plant belonging to the Burseraceae family, widely used in traditional Malian medicine. The objective of this study is to conduct an ethnobotanical survey, perform phytochemical screening of the plant powder, and determine the mineral content. A questionnaire was used to collect information from respondents regarding knowledge about the plant and the recommended preparation methods. The plant material consisted of root bark and leaves. These plant parts were harvested in November 2018 in Ségué, Bankass prefecture in the Mopti region of Mali. The extracts were prepared by aqueous decoction using reflux heating. The phytochemical families of the different extracts were identified using test tube reactions. Mineral elements were determined by Atomic Absorption Spectrometry (AAS). During the ethnobotanical Survey, the recorded ailment included headaches, evil spirits and Children nighttime fear. Phytochemical analysis revealed the presence of various secondary metabolites, such as flavonoids, alkaloids, tannins, free quinones, terpenoids, sterols, triterpenes, anthraquinones, and reducing sugars. Furthermore, the studied plant parts (leaves and roots) showed varied concentrations of minerals, including Na (1.14; 1.55 mg/L), K (28.12; 22.88 mg/L), Mg (12.79; 11.35 mg/L), Ca (62.96; 38.93 mg/L), Fe (0.57; 2.23 mg/L), Pb (1.48; 1.21 mg/mL). Some elements were present in trace amounts: Zn (-1.29; 0.38 mg/mL) and Cu (0.28; 0.08 mg/mL).

This study examined the differences in ritual offerings depicted in three different horror films: The Wailing (South Korea), The Medium (Thailand), and Mangkujiwo (Indonesia). The offerings used in these films demonstrated cultural ritual practices for interacting with spiritual entities. The aim of this research was to study the meaning and differences of the offerings displayed in the three films, where each element of the offering had its own significance within a particular culture. The ethnographic method of Spradley was used to collect research data through textual and visual analysis. The research findings, based on Raymond Firth's theory, categorized the offerings into three types: Personal, Value, and Voluntary. In Mangkujiwo, the offerings reflected the mysterious Javanese tradition, which involved communication with ancestors to seek their blessings. In The Medium, Thai shamans used offerings to maintain the balance between the supernatural and human realms. In contrast, in The Wailing, offerings were used in Korean culture to protect oneself from evil spirits. The differences in the traditions of offerings showed that, although the elements used were similar, offerings were more than just spiritual symbols; they also reflected profound cultural identities and values. Overall, this study revealed how Asian cultures understood and practiced their relationship with the spiritual world through offerings, aimed at fulfilling desires and seeking protection.

Risky Futures: Climate, Geopolitics and Local Realities in the Uncertain Circumpolar North Olga Ulturgasheva and Barbara Bodenhorn, eds. (London: Berghahn Books, 2023). 234 pp., ISBN 978-1-80073-593-4. Evil Spirits and Rocket Debris: In Search of Lost Souls in Siberia Ludek Broz (New York: Berghahn Books, 2024), 240 pp., ISBN: 978-1-80539-260-6.

The Qur'an can be used as a cure (Shifa') for various diseases, both physical and non-physical diseases and can be used as a mediator that has magical powers. Talisman in philosophical view, an influence over the human soul. This is done in an unnatural way that can affect a person's body. But the influences that arise, sometimes from the state of the spirit: such as the warmth that arises and the sense of excitement and joy, or sometimes and other psychic perceptions such as those arising from anxiety. The amulet in the process of its reaction seeks help from spiritual properties, the secrets of numbers, special qualities that manifest up to the fusion of the spirit with the substance of the body. Nowadays, the science of Qur'anic amulets is called magical letters. This science is used in the conventional sense which assumes that these amulets, have an inherent character or the secrets of the activities contained in the letters have a measure of calculation taken from the letters that contain the secrets contained in the creatures and nature. Medicine in the Kitab Taj al-Mulk is discussed separately. Some of the diseases and how to treat them are explained clearly and in great detail. Starting from the medicinal ingredients used, the dosage to the process of processing them to how to use the medicine is also explained in great detail. The Book of Tājul Muluk is the work of Sheikh Ismail bin Abdul Muttalib Al-Ashi, which was completed in 1249 in Mecca. The contents of this book include knowing the year and the moon, establishing a country, the conditions for building a house, knowing the good land, the relationship between husband and wife, ta'bir dreams, ta'bir earthquakes, ta'bir lunar eclipses, medicines taken from mujarrabat and so on. This book is not a compulsory book in Dayah or pondok, but it is studied by santri who have studied at a high level or they have become teachers. Kitab taj al-Mulk uses the method of clinical Sufism, which is part of the teaching of Sufism about the symbolism of the letters of the Qur'an used for treatment and divination. In Arabic, amulets are called at- tamā'im, which is an object deliberately made by a shaman, which is believed to contain magic and can reject all kinds of diseases for people who believe in it. Tangkal in Arabic is called ar-raqqī, which is defined as an object made by a shaman that is believed to be able to reject disease, evil spirits, and witchcraft.