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Introduction: This study investigates the cognitive processing and perception of counterfactual historical fiction and its effects on readers' receptivity to fascism, superstitious beliefs, and satisfaction with the present state of politics. Counterfactual historical fiction presents alternative realities where history diverges from the official historiography, such as in Robert Harris' novel Fatherland, which depicts a counterfactual world where Hitler won WWII. It was hypothesized that reading this genre incurs additional cognitive costs and is perceived with less realism and more aesthetic appreciation compared to historical fiction. Methods: Seventy-four subjects were divided into two groups and presented with two versions of paragraphs from Fatherland. An experimental group read the original version, describing a counterfactual reality where Hitler is still alive in 1964 (counterfactual historical fiction). A control group read a manipulated version, where events are made plausible by being backdated to 1941 (historical fiction). The study employed a triangulation of methods, utilizing online eye tracking and self-report questionnaires with 7-point Likert scale measurements. Results: The results indicate that counterfactual historical fiction is associated with increased cognitive demands at the first point of divergence, i.e., the first linguistic cue indicating counterfactuality. This genre also induced less perceived realism of history (factuality) and more surprise. Both versions of the text impacted readers by decreasing agreement with fascism, reducing superstitious beliefs, and enhancing their positive evaluation of the current political situation. Discussion: The study reveals the cognitive processing of counterfactual historical fiction, highlighting the need for revising current theoretical assumptions. Additionally, the positive impact on readers' attitudes and beliefs may underscore literature's potential role in fostering critical thinking, pro-social behavior, and satisfaction. Further research is suggested for subsequent empirical validation. [ABSTRACT FROM AUTHOR]

Angolan independence, proclaimed in 1975, instituted a one-party, socialist-oriented revolutionary regime that vowed to create a nation of workers under a secular state with freedom of worship. However, such a framework existed only on paper. A generation gap opposed Protestant, mission-educated leaders to younger agnostic and atheist militants trained in socialist countries. The government acted to circumscribe the public space of churches and enforce compliance with the heavily contested new order, but also promoted certain denominations as a tool to build hegemony. Further complications arise from African religious practices not being deemed religion but tradition, pointing both to superstition and obscurantism on the one hand, and to the cultural corpus of nation-building on the other. This paper posits that the study of secularity in Angola does not fit into the usual theoretical dichotomy but must take into account the intersections and interplay of tradition with both religion and the state. [ABSTRACT FROM AUTHOR]

This study aimed to explore mental health and wellbeing perspectives among Arab Muslims and assess the impact of Arab-Islamic culture on their understanding of mental disorders and treatment options. Semi-structured interviews with 12 participants (six men; six women) were conducted online during the COVID−19 pandemic and analyzed thematically. The results identified six themes that demonstrated the significant influence of Arab-Islamic culture on participants' comprehension of mental disorders and preferred treatment methods. The absence of mental disorder-related concepts within the formal mental health treatment framework led to hesitancy in seeking professional help, and relying on Arabic resources for mental health information further perpetuated misconceptions and stigma within the Arab Muslim community. The study concludes that Arab-Islamic culture plays a crucial role in shaping the understanding of mental disorders and treatment preferences among Arab Muslims, but the lack of formal mental health treatment concepts and reliance on Arabic resources may hinder professional help-seeking and exacerbate misconceptions and stigma in the community. [ABSTRACT FROM AUTHOR]

The article presents the discussion on John Keats's skepticism toward organized religion and his preference for the idea of life as a "vale of Soul-making," which contrasts with traditional Christian beliefs. Topics include critique of religious superstition, his admiration for Greek mythology; and the seemingly contradictory reference to the biblical figure of Ruth in his "Ode to a Nightingale."

In contrast to opt-in systems, relatively little is known about what influences whether or not people register a decision about organ donation in opt-out systems. We address this gap in the literature. Participants (N = 756) living in a country with opt-out consent (Wales, UK) provided information on demographics and blood donor status. Participants indicated whether they had opted-in or opted-out (i.e. active decision), or not registered a decision under the assumption of deemed consent. Subsequently, their negative emotional beliefs (or affective attitudes) towards organ donation were measured. Opting-in was associated with being younger, having donated blood and holding superstitious beliefs about donation (jinx). Disgust (ick factor) deterred opting-in, and bodily integrity concerns increased opting-out. Positive affective attitudes increased opting-in and deterred opting-out. Actively opting-in increases the likelihood of organs being transplanted, thus, modifying affective attitudes and targeting blood donors should enhance the number of donors available under opt-out systems. [ABSTRACT FROM AUTHOR]

This feminist research explores how superstition is used by in‐law's family to subordinate women business‐owners in a highly patriarchal developing context. Whereas the exploration of gender subordination regarding women's entrepreneurship is almost exclusively confined to developed nations, little is known regarding the way women are subjugated in managing their small businesses in a patriarchal developing nation. This research generates data by conducting a case study on a woman's business in Bangladesh. This study yields unique insights by unfolding a specific form of superstition that attempts to restrain a woman from continuing her small business. The paper reveals that the male relative caused a severe adverse impact on the personal life and business of the woman by employing superstition. With particular reference to superstition, this feminist study substantially extends the theoretical understanding of gender subordination within the context of small businesses of women in a highly patriarchal developing nation. The research strongly suggests policymakers to consider familial issues of women business‐owners in designing programmes to empower them effectively. [ABSTRACT FROM AUTHOR]

Abstract Humans show strong preferences for large, “charismatic” animals. However, the ultimate reasons for these innate preferences remain unclear. In our research, we investigate the affective components of human attitudes toward animals, as well as the willingness to pay (WTP) for their conservation in a sample of N = 549 Slovak people using an online questionnaire. From the use of structural equation modelling, we discovered that particularly large animals trigger both biophobic (fear) and biophilic (admiration) emotions in humans, and as a result, these emotions have contrasting effects on the WTP for animal conservation. Both fear and admiration of animals were influenced by the same emotions triggered by non‐animal objects. Beliefs in the magical power of animals did not directly influence the WTP animal conservation, but was mediated by the admiration of large, non‐animal objects. Females showed greater WTP animal conservation than males, irrespectively of the size of the species. Therefore, we believe that biophobic responses from large animals and non‐animal objects in contemporary humans were inherited from our mammalian ancestors, who were targets of predation by large prehistoric reptiles throughout a significant part of mammalian evolutionary history. Read the free Plain Language Summary for this article on the Journal blog.

The Superstition Hills Fault (SHF) exhibits a rich spectrum of slip modes, including M 6+ earthquakes, afterslip, quasi‐steady creep, and both triggered and spontaneous slow slip events (SSEs). Following 13 years of quiescence, creepmeters recorded 25 mm of slip during 16–19 May 2023. Additional sub‐events brought the total slip to 41 mm. The event nucleated on the northern SHF in early‐May and propagated bi‐laterally at rates on the order of kilometers per day. Surface offsets reveal a bi‐modal slip distribution, with slip on the northern section of the fault being less localized and lower amplitude compared to the southern section. Kinematic slip models confirm systematic variations in the slip distribution along‐strike and with depth and suggest that slip is largely confined to the shallow sedimentary layer. Observations and models of the 2023 SSE bear a strong similarity to previous slip episodes in 1999, 2006, and 2010, suggesting a characteristic behavior. Plain Language Summary: Studying the mechanical properties and behavior of faults is essential for understanding earthquake ruptures. In this study, we investigate a recent slip event on the Superstition Hills Fault (SHF), which has a well‐documented record of slip. A notable aspect of the SHF is that it periodically undergoes "slow slip events" (SSEs), where the fault slips and releases energy without any accompanied ground shaking. During May‐July 2023, the SHF experienced a major SSE for the first time in 13 years. Our analysis shows that it was the largest documented SSE on the SHF and released equivalent energy to a magnitude 4.5 earthquake. We also find that the spatial pattern of fault slip is very similar to several previous slip events in 1999, 2006, and 2010, suggesting that the SHF has a tendency to slip in a characteristic manner. Key Points: We document a recent spontaneous slow slip event (SSE) on the Superstition Hills Fault using creepmeter, Interferometric Synthetic Aperture Radar, Global Navigation Satellite System, and field measurementsOver 41 mm of slip occurred from mid‐May to mid‐July 2023, with moment release corresponding to a Mw 4.5 earthquakeThe kinematics of the 2023 event are remarkably similar to several previous SSEs, suggesting a characteristic rupture process [ABSTRACT FROM AUTHOR]

This paper highlights formal and thematic expressions of discursive conflicts in Nathaniel Hawthorne’s The House of the Seven Gables. It focuses on Hawthorne’s use of the “dialectical sentence,” a type of sentence attributed to German dialectical thinkers, principally Theodor Adorno. Voicing two contradictory views in the same breath, the dialectical sentence provides formal expression of irresolvable discursive conflicts. Hawthorne’s dialectical sentence serves as a suitable medium for expressing the conflict of interests between the Pyncheon and Maule families. The discursive conflicts are expressed through a set of binary terms, including Pyncheon/Maule, novel/romance, present/past, reason/rumor and science/ superstition. The first term in each binary usually serves for the Pyncheons and the second, the Maules. Thus, expressed in dialectical sentences, the narrative voice oscillates between an irony which reflects the values of the former family and an enthusiasm which reflects those of the latter. Coming down firmly on neither side of the conflict, and through avoiding reconciliation, the novel takes on a dialectical structure which keeps the resolution of the discursive conflicts, as a utopian element, for a time outside the novel’s timeframe. [ABSTRACT FROM AUTHOR]

In recent years, some models for binary and graded format responses have been proposed to assess unipolar variables or "quasi-traits." These studies have mainly focused on clinical variables that have traditionally been treated as bipolar traits. In the present study, we have made a proposal for unipolar traits measured with continuous response items. The proposed log-logistic continuous unipolar model (LL-C) is remarkably simple and is more similar to the original binary formulation than the graded extensions, which is an advantage. Furthermore, considering that irrational, extreme, or polarizing beliefs could be another domain of unipolar variables, we have applied this proposal to an empirical example of superstitious beliefs. The results suggest that, in certain cases, the standard linear model can be a good approximation to the LL-C model in terms of parameter estimation and goodness of fit, but not trait estimates and their accuracy. The results also show the importance of considering the unipolar nature of this kind of trait when predicting criterion variables, since the validity results were clearly different. [ABSTRACT FROM AUTHOR]

The purpose of the present studies was to examine whether providing superstitious instruction has beneficial effects on motor performance. The results of the effectiveness of superstitious instructions have been mixed. Additionally, the two present studies moved one step forward to examine the effects on motor learning, assessed by retention and transfer tests conducted 2 days after practice day. The tasks for Experiment 1 and 2 were throwing and golf-putting, respectively. In Experiment 1, the superstitious instruction was, "Here is your lucky color ball. Compared with other color balls, these white balls turned out to be luckier and had better throwing accuracy last week". In Experiment 2, the superstitious instruction was "This type of putter has been used by many professional golfers at some point in their career. This brand of golf ball, Pinnacle, has been used at many professional tournaments." Results of Experiment 1 and 2 showed no superstitious-instruction effect on both motor performance and learning, resulting in no difference between the superstitious instruction and control groups. Therefore, superstitious instruction may provide little to no impact on motor performance and learning; however, more studies are needed to conclude the effect of superstition on motor skills. [ABSTRACT FROM AUTHOR]

In societies where Islamic culture and civilization predominate, there exist nonreligious beliefs that are not found in the texts considered fundamental sources of the Islamic religion but are nonetheless embraced by the community. These beliefs manifest not only in the religious sphere but also significantly in social and cultural life. In this context, the study evaluates symbols such as the snake and the peacock not merely as animal species but also from religious, literary, cultural, and artistic perspectives. The snake and the peacock are considered worthy of research due to their association with the narratives of Adam and Eve, which are regarded by religious scholars as the beginning of humanity and Islam, and because these animals play important roles as symbols in the social and artistic dimensions of human life. The aim of the research is to demonstrate to relevant circles how these symbols have shaped societal culture and to raise awareness about their relevance to human life. During the study, the snake and the peacock were examined under separate headings, taking into account factors of cultural interaction. In each section, the depictions in "Siyer-i Kebir" by Hâkim Seyyid Mehmed Efendi (d. 1184/1770) and “Tarih-i Taberî” by Tabari (d. 310/923) from Islamic history and Siyar literature were compared with the narratives in the Qur'an. Following these comparisons, the symbolic roles of these entities in language, literature, and art were explained through various works and examples from life. [ABSTRACT FROM AUTHOR]

Superstitious beliefs and associated practices pose significant obstacles to genuine religious life founded on authentic knowledge. When we contemplate the significance of religious life encompassing both worldly existence and the Hereafter, safeguarding religious beliefs, worship, morality, and legal principles rooted in authentic knowledge devoid of superstitions becomes imperative. However, given the breadth of this topic, we found it necessary to narrow our focus for the purpose of study. From religious education services provided in the field, it has become apparent that the most prevalent instances of superstitions and associated erroneous practices pertain to hayz and nifas. This study aimed to elucidate the subject matter by assessing it in accordance with authentic religious teachings regarding women's specific periods. The objective was to counteract the dissemination of misinformation stemming from superstitious beliefs and to safeguard religious life from being influenced by such erroneous information. To achieve this objective, we initially analyzed the Islamic jurisprudential perspectives on hayz, nifas, and istihadha. Subsequently, we scrutinized prevalent superstitious beliefs and practices entrenched in folk traditions in light of this knowledge. [ABSTRACT FROM AUTHOR]

Purpose: In the days when it rained for several days, they considered the rain to be an obstacle to work, and they started performing rituals until the rain stopped and the sun appeared. These methods are called "Sunshine" ritual. One of these sun-seeking rituals is "Chel-Kachlak" or "chehel-Kachal", which exists in the belief of some Iranian worshipers and used it in the past. Once upon a time, when the rain did not stop, a rope was prepared and the names of forty hairless people were called, and according to the name of each bald person, they tied a knot on the rope and placed it under the gutter or buried it under the ground, and the belief They believed that after this operation, the rain will stop and the sun will appear. Method and Research: This research, which is done with a descriptive and analytical method, after the description and description of Chel-Kachalk in different regions of Iran, analyzed the elements in this ritual such as the number "forty in popular culture", "Kachal or hairless character". Findings and Conclusions: "rope" and "knot" and searched for its mythological roots and extracted its connection with folk culture and reached the results that this ritual is among the Iranian prayer rituals that By using magical elements such as tying a rope, sacred numbers and hairlessness (anti-fertility), they sought to spell the rain and make the sun appear and with this superstition "fate in their favor". [ABSTRACT FROM AUTHOR]

Copyright of People & Nature is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Humans show strong preferences for large, "charismatic" animals. However, the ultimate reasons for these innate preferences remain unclear.In our research, we investigate the affective components of human attitudes toward animals, as well as the willingness to pay (WTP) for their conservation in a sample of N = 549 Slovak people using an online questionnaire.From the use of structural equation modelling, we discovered that particularly large animals trigger both biophobic (fear) and biophilic (admiration) emotions in humans, and as a result, these emotions have contrasting effects on the WTP for animal conservation. Both fear and admiration of animals were influenced by the same emotions triggered by non‐animal objects. Beliefs in the magical power of animals did not directly influence the WTP animal conservation, but was mediated by the admiration of large, non‐animal objects. Females showed greater WTP animal conservation than males, irrespectively of the size of the species.Therefore, we believe that biophobic responses from large animals and non‐animal objects in contemporary humans were inherited from our mammalian ancestors, who were targets of predation by large prehistoric reptiles throughout a significant part of mammalian evolutionary history. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog. [ABSTRACT FROM AUTHOR]

The eye is a complex anthropological term in the Old Testament theology. The eye represents insight, mindfulness, but also it is an entrance for malefic influences. This article will scrutinize the magical function of the eye in the Hebrew Bible, as well as the connection of the eye with evil. The Hebrew terms of the Masoretic Text will be compared to the Greek translation of the Septuagint and the Hellenistic mindset in order to perceive similarities and differences between both cultures. [ABSTRACT FROM AUTHOR]

While on paper Zimbabwe has a comprehensive child protection legal framework, the occurrence of child sexual abuse (CSA) is high. Drawing from findings of a qualitative study, a case study design, and a research population consisting of a forum of organizations providing CSA interventions: the Victim Friendly System, this paper presents how some cultural myths, cultural practices, cultural rites, and religious practices may contribute to CSA in Zimbabwe. Purposive sampling was used to select 38 professional working in the VFS, 4 key informants, 17 VFS monthly meeting minutes, and 300 court files of tried and sentenced CSA cases from Harare and Gokwe. CSA is a gross child and human rights violation that places some religions, myths, beliefs, and cultural practices at crossroads with social work principles. Various social work interventions are suggested as ways to navigate the paradox: shaped by cultural, traditional, religious, and mythical factors contributing to CSA and legal frameworks to address CSA. [ABSTRACT FROM AUTHOR]

Conflicting findings have emerged from research on the relationship between thinking styles and supernatural beliefs. In two studies, we examined this relationship through meta‐cognitive trust and developed a new: (1) experimental manipulation, a short scientific article describing the benefits of thinking styles: (2) trust in thinking styles measure, the Ambiguous Decisions task; and (3) supernatural belief measure, the Belief in Psychic Ability scale. In Study 1 (N = 415) we found differences in metacognitive trust in thinking styles between the analytical and intuitive condition, and overall greater trust in analytical thinking. We also found stronger correlations between thinking style measures (in particular intuitive thinking) and psychic ability and paranormal beliefs than with religious beliefs, but a mixed‐effect linear regression showed little to no variation in how measures of thinking style related to types of supernatural beliefs. In Study 2, we replicated Study 1 with participants from the United States, Canada, and Brazil (N = 802), and found similar results, with the Brazilian participants showing a reduced emphasis on analytical thinking. We conclude that our new design, task, and scale may be particularly useful for dual‐processing research on supernatural belief. [ABSTRACT FROM AUTHOR]

Folk culture was typically associated with rural superstitions and feudal norms. It was appropriated by the state and intellectuals to modernize the nation and mobilize the masses to unshackle China from the grip of the imperialist invasion in Republican China, and was later revolutionized to help construct socialist China. However, after being condemned as the Four Olds, folk culture experienced a nationwide revival in post-Mao China. This article explores the official use of folk culture in realizing domestic political goals in post-Mao China, a strategy that I call 'folk soft power.' Through a case study of the largest folk art fair in contemporary rural China, I examine how the fair received official endorsements as a social basis for building a socialist spiritual civilization and a harmonious society in the reform era. It was also heritagized as a national intangible cultural heritage (ICH) to create a shared cultural identity in the new millennium. I argue that the Chinese authorities deploy folk soft power to reproduce a people-oriented state and a Chinese nation rooted in folk culture. Folk soft power deliberately makes light of state presence to consolidate regime legitimacy and reorient the meaning of Chineseness. [ABSTRACT FROM AUTHOR]

This paper presents a case study of the first shamanic organization in China and argues that organizational shamanism in Northeast China is characterized by the double identities of the shaman and the dualistic attitudes of the national authorities. The analyses in this paper reveal how the shamanic organization created a modernized and globalized space for traditional shamans and specialists to connect with the outside world, enabling them to gain empowerment, legitimacy, and agency. Chinese authorities hold dualistic attitudes towards shamanism: the positive attitude of seeing shamanism as part of cultural heritage has always been coupled with the negative attitude of seeing shamanism as superstition. The studies in this paper demonstrate that organizational shamanism in Northeast China has played a crucial role in negotiating with political authorities and linking local traditions with global discourse. In this sense, the traditional eco-cosmological way of maintaining relationships with natural forces and nonhuman beings has been irrevocably transformed into a cosmopolitical form for the shaman, where the animistic world engages with the outside world, global currency, and political forces. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of Ablai Khan KazUIRandWL: Series 'Philological sciences' is the property of Kazakh Ablai Khan University of International Relations & World Languages and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

IntroductionThis study investigates the cognitive processing and perception of counterfactual historical fiction and its effects on readers' receptivity to fascism, superstitious beliefs, and satisfaction with the present state of politics. Counterfactual historical fiction presents alternative realities where history diverges from the official historiography, such as in Robert Harris' novel Fatherland, which depicts a counterfactual world where Hitler won WWII. It was hypothesized that reading this genre incurs additional cognitive costs and is perceived with less realism and more aesthetic appreciation compared to historical fiction.MethodsSeventy-four subjects were divided into two groups and presented with two versions of paragraphs from Fatherland. An experimental group read the original version, describing a counterfactual reality where Hitler is still alive in 1964 (counterfactual historical fiction). A control group read a manipulated version, where events are made plausible by being backdated to 1941 (historical fiction). The study employed a triangulation of methods, utilizing online eye tracking and self-report questionnaires with 7-point Likert scale measurements.ResultsThe results indicate that counterfactual historical fiction is associated with increased cognitive demands at the first point of divergence, i.e., the first linguistic cue indicating counterfactuality. This genre also induced less perceived realism of history (factuality) and more surprise. Both versions of the text impacted readers by decreasing agreement with fascism, reducing superstitious beliefs, and enhancing their positive evaluation of the current political situation.DiscussionThe study reveals the cognitive processing of counterfactual historical fiction, highlighting the need for revising current theoretical assumptions. Additionally, the positive impact on readers' attitudes and beliefs may underscore literature's potential role in fostering critical thinking, pro-social behavior, and satisfaction. Further research is suggested for subsequent empirical validation.

This note discusses the apparently unpublished correspondence between B. F. Skinner and the Belgian psychologist Albert Michotte, preceding Skinner's visit to the Thirteenth International Congress of Psychology in Stockholm in 1951. Skinner's letters, written in French, were intended to arrange a visit to Michotte's laboratory in Leuven (then called Louvain) in Belgium, which in the end never took place, although it seems highly likely that they met in Stockholm. There is no record of the topic of the conversations they may have had, although one possible speculation concerns discussions of causality, as both Skinner and Michotte had published work relating to this topic in the 1940s, Michotte's La Perception de la Causalité and Skinner's Superstition in the pigeon. The note also discusses the way in which Skinner's visit to the Thirteenth Congress influenced the development of the experimental analysis of behavior in both Europe and Japan. [ABSTRACT FROM AUTHOR]

Yazar, gazeteci, milletvekili ve Batıcılık fikrinin savunucusu Kılıçzâde Hakkı (öl. 1960), Türk düşünce tarihinde önemli bir yere sahiptir. Kılıçzâde, yazılarında devletin ilerlemesi için yapılması gerekenleri ismiyle müsemma şekilde savaşırcasına anlatır. Yazar hakkındaki çalışmaların ekserisi kitapları ve makaleleri hakkındadır. Oysa Kılıçzâde Hakkı, gerilemenin en büyük sebebi olarak gördüğü batıl inançlarla savaşını, kurgusal zemine taşıyarak hikâyeleştirmiştir. Kılıçzâde hakkındaki çalışmalarda söz konusu hikâyelere değinilmekle birlikte ayrıntılı bir değerlendirme yapılmamıştır. Bu makalede Kılıçzâde Hakkı’nın İçtihad ve Hürriyet-i Fikriyye dergilerinde yayımlanan sekiz hikâyesi incelenmiştir. Yazarın hikâyelerinde batıl gördüğü, dinî ve toplumsal inanışlarla olan mücadelesi dikkat çekmektedir. Çalışmanın amacı makalelerinde de benzer konuları işleyen Kılıçzâde’nin fikrî eserlerinde başlattığı mücadelesini fiktif yapıya taşıdığını göstermek, yazarın düşüncelerini açıklamada kurguyu kullanılışını örneklendirmektir. Çalışmanın yöntemi şu aşamalarda ilerlemiştir: yazarın hikâyeleri tespit edilmiş, Latin alfabesine aktarılmış, makaleleriyle hikâyeleri arasındaki benzer noktalar bulunmuştur. Bu dikkatle çalışma üç başlık altında ele alınmıştır. Söz konusu sekiz hikâyeden evlilik hakkındakiler “Dest-i İzdivaca Talip miyiz?”, toplumdaki dindarlık ve dinsizlik algısının eleştirildiği hikâyeler “Dinsizlik Alametleri”, Yunus Hoca hakkındaki hikâyeler ise “Sahte Softalığın Simgesi: Yunus Hoca” başlıkları altında değerlendirilmiştir. Kılıçzâde Hakkı’nın aile mefhumuna büyük kıymet verdiğini yazılarından takip etmek mümkündür. “Dest-i İzdivaca Talip miyiz?” başlığı altında işlenen hikâyelerde düğün eğlenceleri, eşlerin birbirini tanıyarak evlenmelerinin önemi, evlenme ve boşanma işlemlerinin nasıl olması gerektiği, örnek aile temsili ele alınır. “Dinsizlik Alametleri” başlığında incelenen hikâyelerde ise toplum tarafından dinsizlik yaftasına maruz kalan ailelerin dine dair tutumu işlenmiştir. Sahte softalarla pek çok cephede savaşmayı kendine görev edinen Kılıçzâde Hakkı, bu savaşını kurguya taşımıştır. Makalenin üçüncü kısmı “Sahte Softalığın Simgesi: Yunus Hoca”nın maceralarının anlatıldığı üç hikâyeden müteşekkildir.Yunus Hoca üzerinden din adamı vasfına talip ve sahip kişilerde bulunmaması gereken özelliklerin anlatıldığı hikâyelerin ilkinde Yunus Hoca’nın ataları; ikincisinde medrese talebeliği, üçüncüsünde bir kadınla giriştiği münakaşa tahkiye edilir. Bu değerlendirmeler ışığında Kılıçzâde Hakkı’nın hikâyelerinin aile ve din mefhumları üzerinde yoğunlaştığı görülmüştür. Bununla birlikte Kılıçzâde’nin fikrî eserlerindeki meseleleri, fiktif yapıda da işlediği ve Batıl itikatlarla bir de edebiyat cephesinde savaştığı anlaşılmıştır.

Concerns related to bodily integrity, medical mistrust, superstition, and disgust with respect to organ transplantation remain commonly cited barriers among African American, Caucasian, and Hispanic non-donors. The current study examined two narrative strategies for mitigating these barriers by eliciting feelings of happiness or sadness. African American, Caucasian, and Hispanic non-donors (N = 576) were randomly assigned to a radio ad that communicated either a recipient narrative or a waiting list narrative. As expected, the recipient narrative elicited greater feelings of happiness whereas the waiting list narrative aroused greater feelings of sadness. Moderated mediation analyses revealed models in which happiness, not sadness, was the mediator, such that the narrative frame was associated with ad persuasiveness. Additionally, only medical mistrust interacted with happiness to predict ad persuasiveness The results are discussed with an emphasis on message design strategies to employ among reluctant adult African American, Caucasian, and Hispanic potential donors. [ABSTRACT FROM AUTHOR]

The French humanist and reformer Nicolas de Clamanges (ca. 1363/64-1437) wrote a blistering treatise against new feasts, De nouis festiuitatibus, which contrasts with his related sermon praising the holy innocents, De sanctis innocentibus. This contrast is ironic because their feast during the Christmas season had become the occasion for out-of-control celebrations known as the Feast of Fools, especially in Clamanges' northern France. This essay uncovers and contextualizes his complaints within his style of reform: he uses the early church as a model, for instance, and launches into rhetorical flourishes, especially in the sermon. The essay also compares Clamanges' positions with those of his classmate Jean Gerson (1363-1429) and their shared mentor at the University of Paris Pierre d'Ailly (1351-1420). All three hoped that good devotions come from good intentions, but both intention and devotion must be patrolled for superstition and excess. [ABSTRACT FROM AUTHOR]

Kılıçzāde Hakkı was a writer, journalist, member of parliament, and advocate of Westernism, who played a significant role in Turkish intellectual history. Kılıçzāde's writings describe the necessary steps for the progress of the state in a manner that reflects his name, as if he were fighting for it. Although most studies about the author focus on his books and articles, Kılıçzāde Hakkı also narrated his struggle against superstition, which he saw as the primary cause of regression, by carrying it to fictional ground. Even though these stories are mentioned in the studies on Kılıçzāde, a detailed evaluation has not been made. This study analyses eight stories of Kılıçzāde Hakkı that were published in the magazines İçtihad and Hürriyet-i Fikriyye. The author's struggle with superstition, religious, and social beliefs is highlighted in the stories. It can be argued that Kılıçzāde continued the intellectual struggle he began in his written works by addressing similar issues in his articles. This study aims to to demonstrate that Kılıçzāde extended the struggle he initiated in his intellectual works to the literary structure and to exemplify the use of fiction in explaining his thoughts. The methodology of the study proceeded in the following stages: identifying the author's stories, transferring them to the Latin alphabet, and finding similarities between his articles and stories. The study was analyzed under three headings. In this context, the eight stories about marriage were analyzed under the title "Are we eligible to get married?", the stories criticizing the perception of religiosity and irreligion in the society were analysed under the title "Signs of Irreligion", and the stories about Yunus Hodja were analyzed under the title "The Symbol of Bigotry: Yunus Hodja". It is evident from his writings that Kılıçzâde Hakkı placed great importance on the concept of family. The author discusses wedding festivities, the importance of spouses getting to know each other before getting married, and the procedures for marriage and divorce in the stories titled "Are we eligible to get married?". The stories analyzed under the title "Signs of Irreligion" explore the attitudes of families labeled as irreligious by society. Kılıçzāde, who considered it his duty to combat false sentimentality on multiple fronts, extended this battle to the realm of fiction. The third section of the manuscript, entitled "The Symbol of Bigotry: Yunus Hodja", comprises three stories that recount the adventures of Yunus Hodja. The first story explores Yunus Hodja's ancestry, the second his life as a madrasah student and the third his dispute with a woman. Based on these evaluations, it was seen that Kılıçzāde Hakkı's stories concentrated on the concepts of family and religion. In addition, it was understood that Kılıçzāde also dealt with the issues in his intellectual works in his fictional works and fought against superstitious beliefs on the literary front. [ABSTRACT FROM AUTHOR]

The term “ مٌاٌ رََ َحََ “ occupies a central position within the ‘forbidden semantic field’, a subset of Qur’anic semantics. In our study, we have analyzed the significance of the word and its semantic value within the context of the Qur’an. This word facilitates the elevation of objects, persons, and actions from the ordinary realm to a special status, while also imposing various restrictions on communication associated with it. Efforts have been made to describe how the word “مٌاٌ رََ حََ “brings about these effects by considering human nature and life. To achieve this, we first analyzed a network of key ِ ْ يْث” and” ِِر ْْج ٌٌس ‚ َنَ ََج ٌٌس” as such concepts بِخََ“, which impose restrictions due to their potential danger to human beings. These concepts represent the aspect of ‘impurity’ associated with the word “aram”. Subsequently, we examined a network of key concepts such as “ٌ َ ْْض ْْل” and” ُُط ْْهْْر ‚ بركٌة فَ“, which enforce prohibitions due to their vital importance to human beings. These concepts represent the aspect of ‘divinity’ associated with the word. Thus, our aim is to illustrate the evolution of the concept of “haram”, which had a broad semantic network in the pre-Qur’anic period, by examining how its boundaries were narrowed and its content transformed. Ultimately, we seek to demonstrate how a shift in mentality occurred from perceiving haram in a non-religious context to understanding it within a religious framework. [ABSTRACT FROM AUTHOR]

This article examines how privacy allowed agents to explore unsanctioned or controversial kinds of knowledge, as exemplified by August of Saxony's handwritten book of healing charms (1585). By looking at how Elector August of Saxony (1526–86) selected and eliminated elements of charms for all kinds of afflictions, this article analyzes how popular knowledge could be transformed in private to fit the personal beliefs and scholarly convictions of privileged practitioners. This analysis enables an understanding of how popular knowledge was transformed and translated by people in power in times of religious and political turmoil. [ABSTRACT FROM AUTHOR]

The article offers information on the impact of economic and political conditions on the Bonus Marchers, jobless WWI veterans organized group, from Danbury, Connecticut, in 1932. Topics include the local and national response to the Bonus March; the influence of Connecticut's conservative politics and Red Scare on the veterans' protest; and the broader implications of the Bonus March on future veterans' benefits and policies.

This article explores Maurice Blondel's (1861–1949) later notion of the "cycloid" of thought, particularly as this helps us to understand his earlier work L'Action (1893). The aim is to demonstrate how Blondel incorporates aspects of the Christian faith, particularly the Eucharist, into his philosophy without abrogating his "method of immanence". In particular, the article shows how Blondel saw attention to the Christian spirit as essential to the development of a metaphysics that attends both to finite actions and to the action of God, actus purus. [ABSTRACT FROM AUTHOR]

The last three census data highlighted that UK Bangladeshi communities have the worst health outcomes. This includes a higher risk of type two diabetes and heart diseases; both are risk factors for developing vascular dementia. However, little is known about Bangladeshi community members' understandings of dementia, including cultural myths. This paper focuses on the cultural myths, superstitions, and stigma surrounding dementia in an English Bangladeshi community from the direct experiences of people living with dementia, their caregivers, and the views of dementia service providers/stakeholders. This qualitative research was undertaken with three distinct participant groups using semistructured interviews (n = 25), who were recruited from community settings. The first and second participant groups explored the experiences of people with dementia (n = 10) and their family caregivers (n = 10). The third group examined stakeholders'/service providers' views (n = 5). Interviews were recorded digitally and transcribed verbatim. Findings were reached using an interpretive approach, emphasising the sense people make in their own lives and experiences and how they frame and understand dementia. The study revealed that participants with dementia and their caregivers have "alternative" knowledge about dementia and do not necessarily understand dementia in a Westernised scientific/biomedical context. Misconceptions about dementia and belief in various myths and superstitions can lead people to go to spiritual healers or practice traditional remedies rather than to their GPs, delaying their dementia diagnosis. This paper concludes that there is a lack of awareness among the Bangladeshi participants and a need for targeted awareness about dementia to help dispel cultural myths and combat the stigma surrounding dementia within the Bangladeshi community. [ABSTRACT FROM AUTHOR]

The aim of this study is to determine whether the fatalistic tendencies of young adult university students predict their political preferences. For this purpose, the fatalism tendency scale consisting of four sub-dimensions was applied, and the predictive power of the obtained data on political preferences was examined. The study sample consisted of 630 young adult university students (male 294, female 336) between the ages of 18 and 26. Independent variables are fatalism sub-dimensions (predetermination, personal control, luck, and superstition), and dependent variables are political leaders and political party preferences. Multinomial logistic regression analysis was used to determine the effect of independent variables on dependent variables. The analysis results revealed that the sub-dimensions of fatalism, predetermination, luck, and superstition significantly predicted voters' preferences for political leaders. No significant relationship could be detected between the change in participants' personal control tendency and their preference for political leaders. In the second stage of the analysis, it was examined whether the tendency towards fatalism affected the choice of political party. It was observed that the sub-dimensions of predetermination, luck, and superstition were significant predictors of political party preferences. There was no significant relationship between change in personal control tendency and political party preference. The research results revealed that if the tendency towards fatalism changes, there are also significant changes in political preferences. [ABSTRACT FROM AUTHOR]