Demon Research Articles (Page 6)

The Sao people are distinguished from other populations by their practice of artisanal and mineral manufacturing in the regions where their population lived and populated. There are several kinds of objects made from clay for cooking food, as well as cups used for drinking water, decorated and embellished with different colors including white and black for the ornament of baskets. The Sao also used clay to make jars used to bury their dead. Should we remember that the dead of the Sao are buried in jars made especially for the occasion. This funeral jar is not smooth and without ornament. They place the dead in a tied position, facing east where the sun rises, according to their belief in the strength of the sun. This way of believing and the procedure of burial constitute a common denominator between the Pharaohs of Egypt and the peoples of Maroui, specifically from the point of view of the worship of the sun that ancient African peoples practiced from the Nile to Senegal. The Sao also made statuettes and produced human and animal representations, and games for children. These statuettes and representations symbolize the spiritual sides of the Sao people, and this is the reason why these small human statuettes are placed next to the sick to cure the disease, believing that they chase away the evil spirits which harm and torture the sick, unable to defend themselves. Sometimes the statuettes are placed in the tomb with the dead and the objects used to drink water and eat food that the deceased used during his lifetime. This reflects the influence of the Nilo-and Pharaonic civilization. Objects made from clay are used in various artisanal transformations of things never imagined, such as the coffin of the dead, pots, baskets, cups, bowls and various children's

Previous scholarship on 1 Corinthians 5.1–5 has primarily used parallels from the Greek Magical Papyri (PGM) and curse formulae (defixiones) to understand Paul’s instructions about delivering a sexually immoral man over to Satan. This paper diverges from such an approach, instead looking at apotropaism in Second Temple Jewish literature and a parallel found in the Damascus Document that concerns a man excommunicated from the community due to sin done while in a state of spirit-possession. Obedience is often viewed in Second Temple Judaism as a method for repelling evil spirits and Paul seems to adopt a similar view. Additionally, the author(s) of the Damascus Document differentiate(s) between states of disobedience and apostasy. While apostasy incurs the death penalty, disobedience to Sabbath observance results in excommunication with the hope of remediation back into the community. Paul too seems to accept this dichotomy between apostasy and disobedience, but remediation is not possible for the sexually immoral man. Rather, his death serves to protect the spirit of the community from moral degradation and the ongoing threat of hostile spiritual forces.

Prayer is traditionally used as a way of communicating with God and giving petitions to Him. However, within African neo-Pentecostal spirituality, prayer is more than communication and petitions; it is a way of addressing the evil forces in the spiritual realm. This is informed by the link that African neo-Pentecostals make between life challenges and evil forces in the spirit realm. In other words, problems such as diseases, sicknesses, miscarriages, misfortune, curses, and others are seen as coming from the spirit realm and as being caused by evil spirits. Surprisingly, even problems of unemployment, visa application, poverty, and inequality are linked to the evil forces in the spirit realm by some African neo-Pentecostals. Previous studies have addressed this phenomenon within the context of African neo-Pentecostal spirituality. What is new in this article is the development of a theology of spiritual warfare within the African neo-Pentecostal spirituality. This article argued that not every situation emanates from the spirit realm. Some challenges have a human element of incompetencies, greed, corruption, and so forth. The study is a literature review on spiritual warfare. The study makes a new contribution to the Pentecostal theology of spiritual warfare by paying attention to other life challenges that are not linked to evil forces. This changes how Pentecostal scholars and theologians study the concept of spiritual warfare, there is a need for considering other causative factors in life situations. It is recommended here that a Pentecostal theology of spiritual warfare should holistically look at life rather than always perceiving all life challenges as emanating from the spirit realm. Keywords: Evil Forces, Spirit Realm, Pentecostal Theology, Spiritual Warfare, African Neo-Pentecostal Spirituality

The rapid expansion of the neo-prophetic strand of Pentecostal and Charismatic churches in Africa has resulted in much public and academic scrutiny against the backdrop of perceived appropriation of elements of indigenous African faith. Even though African countries have retained secularism in place of a state religion, many African states, notably Ghana, have remained steadfastly committed to their traditional religions, sometimes even working in tandem with monotheistic Abrahamic religions like Islam and Christianity. Unquestionably, indigenous African religious beliefs have had a significant impact on African mental matrixes, which in turn has affected the practice of Christianity. Thus, the purpose of this study was to investigate how Ghanaian Christianity was impacted by traditional African beliefs and customs. In particular, a study of neo-prophetic churches at Manso Dome-Beposo within the Ashanti Region of Ghana was employed. The data for the study was gathered using interview guidelines and qualitative approaches. The data collected was thematically analyzed in line with the reviewed literature. The study found that most prophetic explorations involve the use of rituals, artefacts, and stylistic forms, which are similar to Abisa in the Akan spiritual cosmology. The study found out again that, there are several elements suggestive of African traditional religious influence on Christianity. For instance, it was observed that the notion of the existence of evil spirits in Akan cosmology has strongly influenced contemporary prophetism in Ghana. The study concluded that although the idea that Christianity has been affected by African traditional religion may not have empirical validity, there are plenty of visible indicators to back up this assertion. It has been recommended that with the evidence of possible syncretism, a clear distinction should be made between the culture and the religious activities of the people since at times the church wrongfully accuses members even when they are performing culturing duties. This will help the church authorities to inculturate Christian liturgy. Keywords: Inculturation, African Traditional Religion, Syncretism

Abstract The article begins by noting a discrepancy between systematic-theological discourse of God, which speaks of ideal qualities, and biblical discourse of God, which does not refrain from associating God with evil, and analyzes this in more detail in a first section. The argument then turns to biblical texts and establishes that, especially where hopes rest on Yhwh as the only God, the authors of biblical texts seem to assume that God is also behind evil. Since most of the texts that see evil together with God are fictional narratives, the lessons drawn are pragmatic in the sense that they are warnings against abuse of power (Saul), aggression and attempts at destruction (Noah and Jonah) and insight into the background of evil (evil spirit, Satan, human culpability, omnipotence and uniqueness) rather than systematic considerations of the attributes of God.

Evaluation of Knowledge about Epilepsy among Undergraduate Health Students: A Cross-Sectional Study

This article is devoted to the study of folk names of animals and plants in the Yakut language, formed on the basis of “connection with mythological images, beliefs and totemism”. The study uses descriptive analysis to identify the connection between language and culture and the main patterns of motivational features of the nomination of wildlife objects; component analysis aimed at considering the formal semantic structure of zoonyms and phytonyms to determine the role of their use. The research material was extracted by continuous sampling from the database of Yakut phytonyms and zoonyms, created over the course of about ten years as part of the preparation of a dissertation on the topic “Vocabulary of wildlife in the Yakut language: onomasiology and etymology”. The database is based on a large amount of linguistic material from various sources: explanatory and dialectal dictionaries, biological books, field definitions with reference material, archival documents, folklore and ethnographic materials. The purpose of this article is to show the dependence of the nomination, use and semiotic status of wildlife objects on their signs and properties. The tokens associated with traditional beliefs and legends have bright markings that reveal the peculiarities of the culture and worldview of the Sakha people. The study found that the names of mythological creatures are used in the composition of complex phytonyms and zoonyms: abaahy (demon), tangara (deity), kut (soul), oyuun (shaman), etc. The images of mythological creatures abaahy “demon, evil spirit” and tangara “deity” are used to denote the negative and positive properties of plants and animal signs: abaahy “demon, evil spirit” in plants expresses venom, in animals – ugliness; tangara “deity” in plants – benefit and beauty, in animals – deification and totemism; it is curious that the kut lexeme “soul” (mainly referring in these nominations to cattle and large wild ungulates) is used in the nomination of beetles and their larvae (in which the mandibles are the most striking morphological feature – apparently a parallel to the horns).

The area of this study includes the south-east of the Republic of Bashkortostan (Abzelilovo, Burzyan, Baimak, Beloretsk districts) predominantly inhabited by the Bashkir people. The chronological framework of the research spans the 20th and early 21st centuries, i.e. the time when horse wedding decoration was still used by the Bashkirs in some locations, attesting to preser-vation of long-standing ethnic traditions. The aim of this study is to analyse decoration elements of horse in the wedding cere-mony among the south-eastern Bashkirs in the 20th and early 21st centuries, including caparisons, saddle blankets, breastplates, bellybands, and cruppers. The source basis includes author’s fieldwork materials collected during in 2010, 2017–2019 and 2023, as well as archival materials, museum collections in the city of Ufa and rural school museums preserving rare exhibits. Standard scientific methods, such as comparative historical research, scientific description and analysis, have been used. Du-ring the collection of field materials, traditional ethnographic research approach was also used, including observation, photofixa-tion and in-depth interviewing conducted in the Bashkir language, which allowed us recording local names of the wedding horse decoration. Analyzed were ornamented caparisons, saddle blankets, breastplates, bellybands and cruppers as attributes of the Bashkir wedding ceremony in the south-east of the Republic of Bashkortostan. The festive horse decoration was part of a bridal dowry; the bride herself participated in its making. The bridal horse decoration in the wedding ceremony performed social, sac-ral and aesthetic functions. It was enriched with sacral signs and symbols to protect from bewitching and evil spirits. A young wife moved to husband’s house on her horse decorated for wedding accompanied by her husband, girlfriends and close rela-tives. Until the 19th century, the bride would have ridden astride, but already at the turn of the 20th century that would be quite a rare phenomenon. However, in some villages there were single cases of the observance of this rite even in the mid-20th century. It has been found that in the 20th century in the south-east of the Republic of Bashkortostan several types of wedding capari-sons, different in their ornaments, materials and techniques, were used. There were several types of appliqué and kuskar em-broidery. The altered form of the wedding horse decoration has been preserved until the early 21st century.

Films featuring scenes of the expulsion of evil powers have been widely published to provide entertainment to the public, while also showcasing certain values within the narrative they visualize. One horror genre film that has garnered considerable interest is "The Nun I and II." These films depict the struggle of several priests attempting to expel the evil spirit named Valak. There are several scenes showing how the characters in the film beseech God for strength to defeat the dark power of Valak. The exorcism narrative depicted in these films offers several points of interest to be examined from a biblical perspective. Speaking of exorcism, the Gospel of Mark also presents several stories of exorcism performed by Jesus against evil spirits. This paper compares the exorcism narrative portrayed in "The Nun I and II" with the exorcism narrative performed by Jesus in the Gospel of Mark, as recounted in Mark 1:21-28. The purpose of the comparison presented in this paper is to demonstrate the relevance (similarities) and irrelevance (differences) of the concept of exorcism as portrayed in both "The Nun I and II" and Mark 1:21-28, enabling one to identify which points align and which do not align with the latter as one of the texts describing exorcism performed by Jesus.

This article examines all evidence of the word combination προαίρεσις πνεύματος, which represents a linguistic and intellectual peculiarity of the LXX Ecclesiastes. It explains in which way the choice of words and the stylistic devices of the LXX translator, who is also a poet, puts into context the relation of προαίρεσις πνεύματος in LXX Ecclesiastes to Genesis 2–3 (serpent) and Job 1–2 (Satan), as well as to 1Sam 16:14 etc. (evil spirit), 1Kgt 22:19–23 par. 2Chr 18:18–22 (lying spirit) and Zach 13:2 (unclean spirit) and traces the vanity and nothingness in this world back to the purpose of the spirit.

ABSTRACT This paper examines vulgarity’s cultural significance among the Zeliangrong Naga of Nagaland, Assam and Manipur. It is a sociological analysis of the ritual and social statuses maintained by senexes through ritualised vulgarities. The paper contends that vulgarities are not inherently vile. Vulgarities are believed to have divine power to protect humans by repelling evil spirits and causing them to despise humans who revel in utterly filthy vulgarism. Understanding the mythology of creation by divine intervention and propagation through sexual reproduction necessitates understanding ritualistic vulgarities. Men give something bad, like vulgarity, a divine meaning by giving it a good purpose and controlling how it is used in culture to keep their highest social and ritual statuses.

Abstract The Wangkang Festival has been celebrated for nearly two centuries in Melaka, Malaysia. In 2005, it was recognized as part of the national heritage of Malaysia; and in 2020 garnered global recognition with unesco Intangible Cultural Heritage designation. The festival centers on apprehending evil spirits believed to cause epidemics and chaos, while invoking peace and prosperity. The tradition revolves around the worship of Ong Yah, also known as the “Five Sworn Brothers,” making it a vibrant cultural site to study Melaka’s local Chinese identity through Taoist folk religious practices. This article documents the 2020 festival in the midst of the covid pandemic, observes the notable absence and marginalization of women, explores gender constructions through the notion of wu (武) in Chinese masculinity, particularly through the ideal of yingxiong haohan (英雄好漢), and argues that the Chinese community carves out a Chinese public space, identity and presence in Malaysia within the Wangkang Festival context.

Purpose: based on the analysis of scientific sources, to identify the peculiarities of the reflection of sumo wrestling in various types of Japanese fine arts and to reveal its role in the formation and expression of the national identity of the Japanese. Material and methods. To solve the research tasks, the following methods were used: historical and cultural analysis - to study the origin and development of sumo wrestling as a cultural phenomenon; art historical analysis - to identify the specifics of sumo reflection in various art forms; iconographic analysis - to study plots, motifs, artistic images related to sumo wrestling. Results: based on the analysis of scientific and methodological information and Internet sources, it was found that sumo wrestling is a unique and distinctive Japanese sport with a long history. It is an integral part of Japanese culture and has a deep cultural and symbolic meaning. Images of sumo wrestlers are often found in various forms of Japanese art - painting, graphics, sculpture, etc. However, a comprehensive study of the reflection of the theme of sumo wrestling in art has not been conducted before. The study of the peculiarities of the depiction of sumo wrestling in art will allow us to better understand not only the sport itself, but also the peculiarities of the worldview and aesthetic preferences of the Japanese people. An in- depth study of the cultural history of sumo through the prism of art will help to present the uniqueness and value of this tradition more clearly. This may interest young people and encourage them to take up sumo wrestling, while the images of legendary sumo wrestlers in painting and sculpture will inspire young athletes to reach the same heights of skill. Conclusions. A study of scientific sources has shown that the topic of sumo wrestling in Japanese fine art is not sufficiently covered. Sumo wrestling has deep cultural roots and symbolic meaning in Japan. Its images can be traced in art from ancient times to the present day. The analysis of works of fine art allows us to trace the evolution of ideas about sumo wrestling and its place in the national culture. Starting from the Kofun period, haniwa figurines depicting wrestlers performed an apotropaic function, scaring away evil spirits. In the Edo period, with the development of ukiyo-e prints, sumo wrestling became a popular theme in the work of leading artists. The images of legendary champions and dramatic scenes of fights attracted viewers. Wrestlers embodied the national ideal of courage and strength. In modern times, artists continue the tradition of depicting sumo, paying tribute to the cultural heritage of Japan. Keywords: sumo, ukiyo-e, print, fine art, haniwa, Edo period, ryokshi, Japan, woodblock print, netsuke, martial arts.

Abstract Throughout history, epilepsy has been considered a mysterious and unexplained illness. People with tonic–clonic seizures were believed to be possessed by evil spirits, and in Norway, as in many other countries, these people were stigmatized, discriminated against, and often excluded from society. Only in the second part of the 19th century did a shift take place from a magical to a scientific view of the disease. Nevertheless, until the middle of the 20th century epilepsy was confused with psychiatric illness in Norway. Although people with epilepsy today are not stigmatized to the same degree as before, we still have some way to go.

The began of the dentistry as medicine's concept has a long history dating back to 7000 BCE, making it one of the earliest medical specialties. In its early days, dental diseases were often attributed to supernatural causes like "evil spirits" and "tooth worms." However, today, dentistry leverages cutting-edge technologies, including artificial intelligence, for diagnosis and treatment. This journey reflects the remarkable progress made in the field. Despite these advancements, there is still room for improvement in integrating dental knowledge and skills with medical science and engineering backgrounds. Bridging these disciplines could lead to even greater advancements in the diagnosis and maintenance of oral health. Thus, over time, it has transformed from a primitive form of medicine into a modern field that emphasizes preventative dental care, advanced diagnostics, and state-of-the-art treatment.

The article examines the most significant folk holiday of the Itelmen, Alhalalalai, in the context of the cultural memory of this indigenous small people living in Kamchatka. The object of the study was the cultural memory of the Itelmens, and its subject was the culture of the Alhalalalai holiday, the beliefs, rituals, traditions and customs associated with it. It is noted that Alhalalalai is of great importance in the Itelmen culture, representing a traditional autumn celebration dedicated to the completion of household work, giving thanks to the forces of Nature, unity with nature, cleansing from evil spirits, expelling failures, troubles, fears and diseases before a new cycle. Since ancient times, the main goal of Alhalalalai was to prepare for the new annual cycle and ensure its success with the help of carnival events. The research is carried out on the basis of a systematic approach using theoretical-analytical, descriptive-analytical, typological, historical-genetic, semiotic, axiological and other methods. The article pays attention to the issue of the admissibility of the reconstruction method in relation to ancient forms of cultural memory; It is noted that reconstruction is one of the current ways to revive elements of cultural memory that have temporarily, for objective historical reasons, lost their significance. Attention is focused on the fact that culture cannot and cannot be static and stop developing; it combines traditional and innovative components, and therefore changes in the celebration of Alhalalalai, its “modernization” are quite natural. A conclusion is drawn about the exceptional role of the Itelmen celebration Alhalalalai in preserving the cultural identity of the Kamchatka people, about its significance in the context of the revival of ancient elements of cultural memory at a new historical stage in the existence of the people.

Beliefs in supernatural evils are prevalent among many religions. Prior research has shown that beliefs in supernatural evils were tied to various social and health outcomes. However, much less is known about the political implications of beliefs in supernatural evils. To fill this research void, a national survey of 1,092 adults with oversamples of respondents of Asian or Hispanic heritage was conducted in March 2023. The findings suggest that a stronger belief in demons or evil spirits was associated with more negative views toward President Joe Biden. This demonic effect was robust even after controlling for a variety of religious and sociodemographic variables. Besides being robust, the demonic effect was the strongest among all religiosity measures. In contrast, a main relationship between a stronger belief in demons and greater support for Donald Trump was found. However, this demonic effect was explained by Christian nationalism. Finally, these demonic effects vary based on one’s political party identity.

Obsidian, a material of enduring archaeological fascination, has been the research focus due to its diverse applications within ancient societies. Its presence at archaeological sites has led scholars to attribute various uses to it, particularly during the Middle and Later Stone Age. This study was conducted to shed light on the social-cultural and symbolic utilization of obsidian in the Lake Eyasi Basin, revealing its intricate role in early and contemporary cultures. The investigation occurred in Mang’ola ward, Karatu District, and Olpiro village within the Ngorongoro Conservation Area (NCA) in the Arusha Region. Ethnographic data and direct observations were conducted on the Datoga people of Lake Eyasi Basin, with participants deliberately selected from diverse age groups. The research uncovered the multifaceted uses of obsidian, revealing that it serves as a protective shield against bad omens and evil spirits, and wards off misfortune.

Corvids in the Buryat Traditional Worldview

SUMMARY This paper discusses three large, almost identical oval breverls from the eighteenth century burial contexts in present-day Republic of Croatia. Two of them were discovered during archaeological excavations in Žuberak and Prozorje, while the third one from Ližnjan had not been defined as breverl until now. Breverls are the rarest and most enigmatic devotional objects but the three analysed in this paper have a common link other than their appearance. They all contained religious medals from pilgrim sites and papers with the prayer against all evils and demonic attacks on one side and the blessings of saints, the prayer for the identification of those tortured by evil spirits, and the Prologue to John’s Gospel on the other. This article compares the papers discovered in them, studies the motifs from the mentioned breverls and analyses other finds from them to provide answers to the questions of their place of production, the identity of the people who wore them and why. Tentative correlation of different bioarchaeological factors, such as age, sex, and health condition of the deceased can give us much information on who breverl bearers were. Apparently, they were the vulnerable members of society, such as pregnant women, people suffering from poor health, or, as prayers from the breverls suggest, individuals believed to be tortured by demons or evil spirits. Taking that into account, breverls were devotional objects believed to provide universal protection, a sort of medicine case for both physical and spiritual problems.