Sermons and the supernatural in post-Reformation Scotland
Michelle D. Brock
among the devils & damned spirits in that lake that burns with fire & brimstone’. 58 Devils were not only depicted as earthly nemeses and companions in Hell; ministers also commonly spoke of ‘men and devills’ as a pair, highlighting their shared degeneracy. 59 As with sermonic invocations of Satan, the image of devils could be used to convince hearers of their own internal iniquities. In an evocative sermon by Hugh Binning, he told his audience than all post-lapsarian men were ‘wholly defiled and depraved by sin, our Souls are become the habitation of Devils, and a
The status of bodies in the aftermath of the Khmer Rouge genocide
Anne Yvonne Guillou
From bones-as-evidence to tutelary
spirits: the status of bodies in the
aftermath of the Khmer Rouge genocide
Anne Yvonne Guillou
‘What is a body?’ The question asked by Stéphane Breton is one
that haunts those anthropologists who have to deal with any aspect
of the materiality of flesh and of its corruption.1 On the one hand
there is its materiality, through which the marks of mass violence
such as that of the Khmer Rouge genocide can be read,2 while on
the other there is its corruption, the slow process accompanying the
change in the religious
role of hallucination in constructing Voice ’s haunted
chronology and relates this to the Gothic questioning of perception
and authenticity, arguing that Moore makes exceptional use of the
prose medium in this way to quite literally embody the spirit(s) of
Annalisa De Liddo quotes Jay
Babcock’s definition of
The discourses and practices of science and medicine significantly influenced British Romantic-period drama so that these new fields of inquiry were recontextualized in popular forms of the Gothic. Notions of the body and the spirit were negotiated on the stage, and the result constituted what I call ‘Techno-Gothic’ drama. Not surprisingly, Techno-Gothic drama took on two manifestations - grotesques and ghosts - and I examine how the vampire - at once grotesque and ghos - demonstrates the workings of Techno-Gothic drama in James Robinson Planchés melodrama The Vampire; or the Bride of the Isles, A Romantic Melodrama in Two Acts, Preceded by an Introductory Vision (1820) and in Thomas Dibdin‘s spectacular Don Giovanni; or A Spectre on Horseback (1818). I argue that Planchés and Dibdins popular plays demonstrate how Techno-Gothic drama appropriated, interrogated, negotiated, and resisted scientific concepts and technological methods in post-Enlightenment thought and culture. In parodying scientific methods and demonstrations, The Vampire and Don Giovanni, question the veracity and omnipotence of the new sciences.
Since the early 1990s, armed actors have invaded territories in the Chocó and Antioquia
departments of Colombia, inhabited by Afro-Colombians and Indians whose collective rights
in these territories had recently been legally recognised. Based on long-term fieldwork
among the Emberá Katío, this article examines social, cosmological and ritual alterations
and re-organisation around violent death. Following a national policy of post-conflict
reparations, public exhumations and identifications of human remains reveal new local
modes of understanding and administration. In particular, suicide, hitherto completely
unknown to the Emberá, broke out in a multitude of cases, mostly among the youth. Local
discourse attributes this phenomenon to the number of stray corpses resulting from the
violence, who are transformed into murderous spirits which shamans can no longer control.
The analysis focusses on the unprecedented articulation of a renewed eschatology, the
intricate effects of an internal political reorganisation and the simultaneous inroad into
their space of new forms of armed insurrectional violence. Thus the article will shed
light on the emergence of a new transitional moral economy of death among the Emberá.
Sibling Rivalry in Elizabeth Gaskell‘s The Old Nurse‘s Story
Elizabeth Gaskell s The Old Nurse s Story (1852) occupies a shadowy middle ground between Gothic tale and case history. Concerning sibling rivalry and parental abuse recollected from the vantage of old age, it is both a ghost story and a narrative of maternal absence, paternal domination, transference, and the return of the repressed. Using both psychoanalysis and Gothic genre criticism, this essay traces, in miniature, the Victorian movement from spirits to sexual psychology.
Throughout the nineteenth century, the term ‘uncomfortable houses’ was used to describe properties where restless spirits made life unpleasant for any living persons who tried to claim these supernatural residences as their own. This article uses the idea of ‘uncomfortable houses’ to examine how this ghostly discomfort related to larger cultural issues of economics and class in Victorian Britain. Authors such as Charlotte Riddell and Margaret Oliphant used the haunted house story as a means of social critique which commented on the financial problems facing many lower- and middle-class Victorians. Their stories focus on the moral development of the protagonists and reconciliation through the figure of the ghost, ultimately giving readers the happy endings that many male-authored ghost stories lack. Riddell‘s ‘The Old House in Vauxhall Walk’ and ‘Walnut-Tree House’ and Oliphant‘s ‘The Open Door’ serve as important examples of this ‘suburban Gothic’ literature.
Necromancy, the practice of conjuring and controlling evil spirits, was a popular
pursuit in the courts and cloisters of late medieval and early modern Europe.
Books that gave details on how to conduct magical experiments circulated widely.
Written pseudonymously under the name of the astrologer and translator Michael
Scot (d. 1236), Latin MS 105 from the John Rylands Library, Manchester, is
notable for the inclusion, at the beginning of the manuscript, of a corrupted,
unreadable text that purports to be the Arabic original. Other recensions of the
handbook, which generally travelled under the pseudo-Arabic title of Almuchabola
Absegalim Alkakib Albaon, also stressed the experiments non-Western origins.
Using Latin MS 105 as the main case study, this article aims to investigate the
extent to which a magic books paratextual data conveyed a sense of authority to
its contemporary audience.
This book follows a psychologist's quest to understand one of the most curious experiences known to humankind: the universal, disturbing feeling that someone or something is there when we are alone. What does this feeling mean and where does it come from? When and why do presences emerge? And how can we begin to understand a phenomenon that can be transformative for those who experience it and yet almost impossible to put into words? The answers to these questions lie in this tour-de-force through contemporary psychology, psychiatry, neuroscience and philosophy. Presence follows Ben Alderson-Day's attempts to understand how this experience is possible. The journey takes us to meet explorers, mediums and robots, and step through real, imagined and virtual worlds. Presence is the story of whom we carry with us, at all times, as parts of ourselves.
, p. 310.
2 Institoris and Sprenger, ii.131D–132A (pp. 355–56).
3 Although Richard Bernard’s Gvide to Grand-Ivry Men, which does deal
with such questions, was reprinted in the 1680s: see Bostridge, Witchcraft
and its Transformations, p. 88.
Witchcraft in the Restoration
the law, a much more pronounced concern with the ontological
status of spirits emerged.4 This had always been an important
underlying issue, but the Restoration debate on witchcraft dealt
with the relationships between witches, spirits, and the physical
world more openly than had hitherto