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Globalising the supernatural in contemporary Thai horror film
Katarzyna Ancuta

representations of the uncanny and, more generally, their basic narrative structures. This chapter discusses the effects of globalisation on the changing cinematic representation of the central local figure of fear, the spirit of the violently dead, or phii tai hong , and examines the potential of contemporary Thai horror film to redefine its supernatural characters as ‘global ghosts’. My primary

in Globalgothic
W. J. McCormack

other violent revelations from the past. One can note this further distinction in Le Fanu’s use of paintings and painterly idiom: when an artist’s name can be specified, the effect generally is to control the character or the incident in question; when no artist is named, when the painting or allusion is anonymous, the effect is disruptive, sinister, even supernatural in its

in Dissolute characters
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Stephen Snelders

boundaries. The disease made the sufferer useless for the one purpose of his or her existence –​performing labour. In the stigmatization of the leprosy sufferer, the horrendous nature of the disease, the visible violation of purity, and the transgression of supernatural taboos, all played important roles. However, in the eighteenth-​century framing of the disease and the justification of compulsory segregation, another significant factor was at play. For Europeans, leprosy represented the Other’s most threatening face. The Other’s very occurrence confirmed the bestiality

in Leprosy and colonialism
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E.J. Clery and Robert Miles

, transport, or indignation, together with the grave impressive moral resulting from the whole, imply talents of the highest order, and ought to be appreciated accordingly. A good novel is an epic in prose with more of character and less (indeed in modern novels nothing) of the supernatural machinery. If we look for the origin of fictitious tales and adventures, we shall be obliged to go to the earliest

in Gothic documents
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The most Gothic of acts – suicide in generic context
William Hughes and Andrew Smith

prevented Manfred from laying violent hands on himself. 2 Manfred’s vain attempt to turn the fatal dagger on the very self that has abnegated all hope of familial continuation is surely the only gesture that may adequately and appropriately compensate for the severity of the tyrant’s own actions. The usurper-prince, as the attendant friar, Father Jerome, cuttingly notes, has indeed ‘shed [his] own blood’ through the stabbing of Matilda (159). With no other lineal descendant – his son having been killed by supernatural

in Suicide and the Gothic
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Mission medicine and Bhil modernity
David Hardiman

by mission doctors that healing was not a purely technological process, for faith in a cure was often an important element in recovery. The mental transformation that the missionaries demanded was therefore secular only to a degree, for it also involved a radical restructuring of belief about the supernatural in the process of healing. Whereas unreformed Bhils deployed charms and exorcism to ward off

in Missionaries and their medicine
Martha McGill and Alasdair Raffe

without your Father’ (Matt. 10:29). 1 Providing ways for Christians of all complexions to comprehend divine activity in the world, providence enlaced the natural and supernatural realms. For all the ubiquity of providence in early modern thought, Scottish historians have not systematically investigated how the doctrine was used. This is in spite of a rich literature on early modern English understandings of the subject. 2 Perhaps one reason for this neglect is that providence was not an especially controversial idea. Most Protestants and Catholics shared a similar

in The supernatural in early modern Scotland
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Gwilym Jones

the firmament can not fall, for God hath set them fast for ever, he hath geven them a commaundement whiche they shal not passe’. 15 This argument highlights a curious aspect of early modern meteorology: God rarely features in explanations of the weather. Meteorological phenomena are generally explained as natural processes, with two exceptions. Either God interferes directly or some dark supernatural

in Shakespeare’s storms
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David Hardiman

love, but evil permitted to intrude into the hidden springs of things just so far as may suffice for its own deeper confusion in the end, and, in the mean while, for the needful trial and perfecting of God’s saints and servants. 6 Supernatural occurrences could not therefore be taken as any proof of divine will. ‘A miracle does

in Missionaries and their medicine
India, China, and Japan
Nathan G. Alexander

­favorably 117 Race in a Godless World contrasted the morality of the Chinese or Indians with that of their fellow citizens. What was more, some aspects of the religions of the East, like Buddhism or Confucianism, seemed to reject the supernatural and to be quasi-secularist already, at least in what freethinkers took to be their uncorrupted forms. Freethinkers also routinely reported on the apparently positive reception of freethought literature in these countries. This chapter will first discuss India, and then China and Japan. While each country had its own context

in Race in a Godless World