Demon Research Articles (Page 5)

Jinnan’s folk cloth art products (JFCAPs) reflect local customs and aesthetics. In the long years of development, they have united the working people's aspirations for a better life, and have the spiritual symbols of driving away disasters and evil spirits, and auspiciousness and good fortune. However, with the modernization of society and the deepening of cultural exchanges, the aesthetics and consumption habits of modern youth have changed greatly, they prefer fashionable and personalized products, and their attention to traditional cloth art products has declined. This study aims to gain an in-depth understanding of youth's emotional needs for JFCAPs and analyze their motivations. We collected data on youth's perceptions of, interest in, and use of JFCAPs through in-depth interviews. The study found that Chinese Youth showed emotional resonance themes of memory resonance, aesthetic experience, and cultural identity towards JFCAPs. These products play an important role in passing on cultural traditions, strengthening social ties, and conveying emotions. The results of this study contribute to cultural preservation and the promotion of traditional handicrafts, as well as providing new perspectives for the study of emotional design and cultural identity.

This research aims to understand the Selapanan Bayi Tradition carried out by the people of Tempur Village, Keling District, Jepara Regency, Central Java, as well as to explore the meaning and form of communication that occurs in the implementation of the tradition. The Selapanan tradition, which is a ceremony to save a baby at the age of 35 days, is an important part of the life cycle of a society rich in cultural and spiritual values. The ethnographic approach of communication is used to describe the patterns of behavior, habits and ways of life of the people of Tempur Village in carrying out the Selapanan Tradition. Through non-participant observation, namely with in-depth interviews with the local community, this study found that the Selapanan Tradition is not only a form of respect for ancestors, but also as a means of maintaining the safety and welfare of babies and their families from the threat of evil spirits. The Selapanan Bayi tradition contains various symbols and meanings that are believed to have moral and social values. The ceremonial process involving salvation, joint prayer and cutting of the baby's hair illustrates the community's expectations for the health and safety of the baby. This study also identifies a degradation in the implementation of traditions due to modernization and social changes, but the people of Tempur Village try to preserve this tradition so that it is still known and appreciated by the younger generation.This research emphasizes the importance of understanding and preserving local traditions as part of the cultural and social identity of a community. The Selapanan Bayi tradition in Tempur Village provides a deep insight into how society interprets life, death, and life cycles through communication and rituals rich in symbolism.

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.

The research aimed to describe the procession of the Dukutan village clean-up ceremony, sesaji and its equipment, and its symbolic meaning. The research was conducted using an ethnographic approach. Data sources were events, sesaji and its equipment, cultural observers, and ceremony performers. The sampling techniques used were purposive sampling and snowball sampling techniques. The techniques used to collect data were observation and in-depth interviews. Data validity test was conducted using source and method triangulation techniques. Data analysis was done using an interactive model. The results are, firstly, symbolic meanings of the procession are (a) cleaning-up in Menggung Site symbolizing respect to Narotama, (b) collection sesaji symbolizing the meaning of commonness and gratitude expression, (c) parade symbolizing environment-monitoring behavior, and (d) brawl symbolizing a conflict between Nglurah Lor and Nglurah Kidul. Secondly, symbolic meanings of sesaji are (a) tumpeng of corn rice, symbolizing human-to-God relationship, (b) ares and tempe bakar, symbolizing simplicity, (c) gandik symbolizing wellbeing, and (d) boiled food made of palawija symbolizing natural wealth. Thirdly, other equipments include (a) encek, symbolizing human beings’ submission to God, (b) kendi or vessel containing water, symbolizing the source of living, (c) iket, symbolizing a medium to expel evil spirit, and (d) incense smoke symbolizing behavior to remove badness. Generally, the symbolic meaning found in the research is related to social harmony and environmental conservation.

W Apokryfie Księgi Rodzaju (1Q20ar) pojawia się opowiadanie zawierające opis egzorcyzmu (kol. 20). Poproszono Abrahama, aby uwolnił faraona nękanego przez „ducha zarazy”. Tenże, stając się egzorcystą, sprawił, że demon został przegnany. Celem artykułu jest pokazanie tego opowiadania na tle biblijnych tekstów demonologicznych. Po ukazaniu postaci złego ducha i jego aktywności w 1Q20ar omówione zostało zagadnienie obecności demonów w Piśmie św. (zły duch szkodzący faraonowi najbardziej przypomina „ducha kłamstwa” z 1 Krl 22,19-22 oraz szatana Księgi Hioba). Opisany jest również przebieg egzorcyzmu w apokryfie i środki zastosowane przez Abrahama, a następnie przegląd egzorcyzmów w Starym i Nowym Testamencie. Okazuje się, że opowiadanie o wypędzeniu demona w 1Q20ar odbiega od tego, jaki znamy z Księgi Tobiasza, oraz od opisów obecnych w Ewangeliach. W podsumowaniu dochodzimy do przekonania, że mimo pewnych podobieństw w tym zakresie opowiadanie w 1Q20ar zachowuje swój oryginalny i nieporównywalny charakter. Być może stanowi swoisty pomost między „powściągliwą” demonologią Starego Testamentu a bardziej rozwiniętą nauką o złych duchach w Nowym Testamencie.

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.

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.

"Dafang et al. Collection of Sutras", the twelve zodiac animals are the representative artifacts in the tomb gods and evil spirits system, arrange, decorative theme of the Song Dynasty in the Sout. Discussing the function and belief connotation of the tomb gods and evil spirits system in the Song Dynasty. The twelve zodiac themes in Song tombs in the south serve as a concept of space tombs based on the concept of "Mingtang" in Tang and Song Dynasties.

Febrile convulsion in children under five years is a common childhood problem, constitutes one of the causes of hospital admissions, and causes anxiety and fear among parents. Empirical information on the condition and how it is managed by parents in Ghana is scarce. This study was therefore, conducted to determine the 5-year (2018-2022) prevalence of the condition, knowledge, and home management of febrile convulsion among parents with children under five years, seeking healthcare for their children in the Holy Family Hospital, Berekum. A mixed method of data collection was used to collect data from 106 participants with interview questionnaires and focus group discussion (FGD) guide. Quantitative data were analyzed using SPSS (version 26) and descriptive statistics were used to interpret the findings. Qualitative data consisted of recorded responses from 2 FGDs, transcribed, and analyzed manually in tandem with the study objectives. The average prevalence of febrile convulsion on admission in the study facility was 2.8% for the 5-year period studied. 77.7% of the respondents had low knowledge on signs and symptoms of febrile convulsion. Causes of febrile convulsion according to participants ranged from elevated temperature (81.1%), inheritance (8.9%), evil spirit possession (6.7%) to no idea (3.3%). Home management of the condition included wiping affected child with water, application of herbal concoction, holding child’s legs up with the head down among others. Facility and home management of febrile convulsion are critical to the survival of the affected child. Thus, misconceptions on the causes, signs and symptoms and proper home management and need for facility intervention should be tackled through mass education of parents. Hospital management should also collaborate with media houses to disseminate effective educational information on febrile convulsion and its management among the Ghanaian populace.

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 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)

Ce texte est un témoignage de recherche-création sur les violences faites aux femmes artistes, à partir de mon expérience de chercheuse-artiste métisse victime d’un harcèlement moral au travail. Cette autofiction puise sa réflexion dans les processus de délégitimation, violence et invisibilisation ayant accompagné mon parcours artistique-professionnel. Ce témoignage autofictionnel s’appuie sur un dialogue fictif avec Jeannine Guillou, femme peintre invisibilisée, épouse de Nicolas de Staël, décédée en 1947, morte d’épuisement, rendue à la vie par une exposition en 2011 accompagnée d’un catalogue. Le dialogue s’appuie sur une scénographie constituée de photographies de plusieurs de mes toiles, emblématiques de mon parcours. Cette scénographie représentera un chemin symbolique, de l’anonymat vers la visibilité, du syndrome de l’imposteur à la mise en lumière de ma carrière d’artiste, en contrepoint avec le cheminement d’autres femmes artistes oubliées ou méconnues.

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.

: 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.

Abstract Most Udmurt living in the Bashkortostan Republic and in the Perm’ region of the Russian Federation are followers of a traditional ethnic religion. In their spiritual life, a huge place is occupied by sanctuaries and other places in which their ritual practices take place, such as the worship of deities, spirits and ancestors. We can identify different types of such places in this Udmurt regional group: the sanctuary dedicated to the cult of the clan protector deities, groves dedicated to the god Lud, places dedicated to personal and family cults, sacred places of agrarian sacrifices, territories where funerary and commemorative rituals take place, places dedicated to the propitiation of evil spirits. Depending on their social status, the sanctuaries are regional or general and can be related to a family, clan, village, or multiple villages. In this article, which relies on the authors’ ethnographic fieldwork and published sources, we analyse the present state of the sacred places. We show that the transformation of cultural patterns has led some types of sanctuary to cease functioning, while others have remained as relics and the places of agrarian sacrifices have undergone an active revitalisation.

Isodon ternifolius (D. Don) KUDO is a medicinal plant traditionally used by the indigenous people of Manipur, India, as a room fumigant and a means to ward off evil spirits. The current study was designed to assess the antimicrobial, antioxidant, and neuroprotective properties of I. ternifolius. The dried leaves of I. ternifolius were heat extracted with methanol (ME) and screened for phytochemical constituents. The antimicrobial activity was investigated against pathogenic microbes. In-vitro antioxidant activity was assessed by 2-deoxyribose, 2, 2´-Azinobis-3-ethylbenzo-Thiozoline-6-sulphonate (ABTS), and 1, 1-Diphenyl-2-Picrylhydrazyl (DPPH) assay methods. The endogenous reactive oxygen species (ROS) level on SH-SY5Y cells was detected using 2′,7′-Dichlorofluorescein diacetate (DCF-DA). The neuroprotective activity of ME was studied in rotenone-treated SH-SY5Y cells. ME was observed to have substantial antimicrobial potential against four pathogenic bacterial strains - B. subtilis, Streptococcus, K. pneumoniae and E. aerogenes and also revealed antifungal activity against C. albicans. ME also showed potent free radical quenching activity in chemical and cell-culture-based DCF-DA assays and possesses high phenolic and flavonoid contents. However, ME did not show neuroprotective activity in rotenone-treated SH-SY5Y cells.

Background 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. Methods 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. Results 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. Conclusion 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.

The Nun is technically a prequel to the ever-expanding Conjuring Universe. This film tells the story of the origins of VALAK, the super scary demon nun from The Conjuring 2. Synopsis The Nun is set in 1952, at the Carta Monastery in Romania which is known to be haunted and cursed by local residents. This film tells the story of the investigation carried out by Father Burke, Sister Irene and Frenchie into the suicide of one of the nuns in the convent. In their investigation they find out that something is wrong with the place and they have to solve the puzzles one by one. In film this involves the collection and analysis of non-numerical data, such as text, images, or audio recordings. Researchers can use this method to explore the researcher's experience of watching the film, our perceptions of the characters and themes, and the impact of the film on moral beliefs and values. Unlike in the film The NUN, Valak in Christian demonology is actually a demon in the form of a small angel who rides a two-headed dragon, and is considered the commander of 38 legions of evil spirits. Some life lessons that can be taken from this film are obeying God, obeying his commands and staying away from his prohibitions.

Ocimum americanum (Basil) encompasses various uses. The plant is valued both as a food additive for its aromatic qualities and in folk medicine for treating various ailments. However, its uses, distribution, and the associated community knowledge have not been properly and systematically documented. Therefore, a survey was conducted to explore the bio-prospecting potential of Ocimum americanum and gather baseline information on its community knowledge. Purposive and proportional samplings were used to select districts, villages, users, and growers who participated in the study. The selected districts - Dembiya, Gonder Zuria, Takusa, Alefa, Bahir Dar city, and Bahir Dar Zuria Districts - were selected based on the plant’s growth potential and user availability. Data collection methods included semi-structured interviews, group discussions, and field observations. The findings revealed that basil is used for various purposes: ailment treatment (32.67%), food flavoring (26.6%), food preservative (7.7%), and to impart aroma to different foods (8.33%). Specifically, 32.67 % of the respondents used Ocimum americanum for traditional medicine purposes, primarily to treat depression/headaches, stomach aches, and ward off evil spirits. The methods for preparation and administration included concoction (21.05 %), direct application of plant parts (15.79%), grinding (15.79%), melting (5.26%), Fumigation (10.53%), and inhalation (31.58%). Medicinal dosage varied among users depending on the intensity, type, experience, and the severity of the disease. Nine traditional foods spiced, with basil were identified, with the highest fidelity level for basil use being food flavoring (18.33%) followed by preservation (18.33%). The direct matrix analysis indicated that chilli pepper spice was the most preferred local food sweetened by basil, followed by hot-spiced pepper. This study highlights the traditional foods spiced with basil and providesvaluable insights for bio-prospecting companies in the food and pharmacological industries.

This paper intends to highlight the belief in the existence of superhuman or supernatural power in the area of study, which has a rich stock of myths, legends, traditions and the sacred occasion which are explained by some myth or the other, having some mythology behind them. Shimla hills as a part of Western Himalayas has plenty of folk beliefs and legends associated with deities’ heroes and cults, and these play an important role in the customary practice and behaviour of the masses. The region has several great deities drawn from historical traditions. These gods and heroes, and the folklore associated with them are the guardians of the traditional value system which governs the life of the people in this area. This unique amalgamation of good and evil spirits as gods has tremendous effect on the social and religious culture of the people residing in the region. Most of the gods have their family members as deities of various villages, which have given birth to strong connections within the region in terms of social and political relationships. While these project a sense of monolithic culture, it is also possible to read the sources and complexity of the cultural formation through an analysis of the conflicts and contestations within the tradition variation. These folk beliefs, traditions of the supernatural are the mirror of the cultural life of this area which can be described as animistic.