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In 1980 a book appeared which caused a considerable stir across the globe: Michelle Remembers by Lawrence Pazder and Michelle Smith. This book helped set in train what was later referred to by scholars as the “Satanic Panic” or the “Satanism Scare”. While the book became infamous, little analysis by scholars has been given to the authors’ Roman Catholicism, or more importantly to the wider way in which Catholicism contributed to this moral panic. While the influence of Christians more generally has been noted, sparse attention has been given to the ways in which a variety of distinctly Catholic vernacular beliefs and subcultures fed and spread this panic. This article seeks to map some of the contours of the specifically Catholic contribution to the wider Satanic Panic mythology, contextualising this against the backdrop of a wider ecclesial shift in a conservative direction during this period and the Church’s longer history of demonology. The paper concludes by suggesting that this Satanic Panic mythology persists and forms one important reservoir of ideas drawn on in contemporary demonology.

In 1980 a book appeared which caused a considerable stir across the globe: Michelle Remembers by Lawrence Pazder and Michelle Smith. This book helped set in train what was later referred to by scholars as the "Satanic Panic" or the "Satanism Scare". While the book became infamous, little analysis by scholars has been given to the authors' Roman Catholicism, or more importantly to the wider way in which Catholicism contributed to this moral panic. While the influence of Christians more generally has been noted, sparse attention has been given to the ways in which a variety of distinctly Catholic vernacular beliefs and subcultures fed and spread this panic. This article seeks to map some of the contours of the specifically Catholic contribution to the wider Satanic Panic mythology, contextualising this against the backdrop of a wider ecclesial shift in a conservative direction during this period and the Church's longer history of demonology. The paper concludes by suggesting that this Satanic Panic mythology persists and forms one important reservoir of ideas drawn on in contemporary demonology. [ABSTRACT FROM AUTHOR]

The unlikely literary success of Dennis Wheatley as an author of occult-themed popular fiction has had an integral and lasting impact on British popular ideas about Satanism. Writing between the 1930s and the 1970s, Wheatley's "Black Magic Stories" pieced together a culturally specific demonology through which he filtered his often reactionary political and social views in the areas of race, class, gender, sexuality, and religion. Wheatley's writings became one of the key conduits via which the traditional mythology of Satanism was disseminated over the course of the twentieth century—particularly in Britain. To highlight Wheatley's cultural significance this article introduces the Wheatley phenomenon and the critical reception of his works. Second, it examines his demonological imaginary by looking at his treatment of a series of themes in his "Black Magic Stories." Third, it interrogates the evidence for Wheatley's sources and his direct involvement in the occult. Finally, it considers the high point of Wheatley's cultural impact between the 1950s and the 1970s, showing some of the avenues by which his writings influenced and shaped the popular image of Satanism which became ubiquitous during this period, and which fed directly into the Satanic Panics of the 1980s and 1990s. [ABSTRACT FROM AUTHOR]

Satanism gained popularity, particularly following the establishment of The Satanic Temple, which held an annual Satan Conference (SatanCon) in the last decade. Satanism is not monolithic, there are at least two main currents, non-theistic satanism and theistic satanism. This article aims to explore Satanism and clarify their position in the field of Religious Studies. By using qualitative methods, this study found that Satanism cannot be viewed as a theology. However, as a movement, Satanism can be grouped into two categories. Atheistic Satanism belongs to the New Age, while religious Satanism (theistic) belongs to the New Religious Movement (NRM). The contribution of this discovery can enliven contemporary discussions in the field of Religious Studies, especially the issue of Satanism. Setanisme menjadi populer terutama setelah kemunculan The Satanic Temple yang dalam satu dekade terakhir rutin melakukan Satan Conference (SatanCon) setiap tahun. Setanisme tidak monolitik, setidaknya terdapat dua arus utama, non-theistic satanism dan theistic satanism. Artikel ini bertujuan mengungkap Theistic Satanism sebagai istilah teknis yang menyebabkan kerancuan. Beberapa kerancuan yang dimaksud, berada pada ranah konseptual dan praktis, keduanya akan didiskusikan dalam artikel ini. Dengan menggunakan pendekatan fenomenologi, penelitian ini dilakukan secara kualitatif. Kajian ini menemukan bahwa theistic satanism tidak dapat dipandang sebagai sebuah teologi. Meski demikian, sebagai sebuah gerakan, theistic satanism dapat dikelompokkan dalam New Age dan gerakan filosofis antroposentris. Kajian ini juga menawarkan konsep baru untuk menggantikan theistic satanism yang ambigu. Sumbangan penemuan ini dapat menyemarakkan diskusi kontemporer dalam bidang Religious Studies, terutama isu Setanisme. Keywords: Theology, Satanism, theistic satanism, NRM, New Age

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Focusing on the Gothic comedy Satanic Panic, this article examines how the film uses satire as a liberal reaction to the patriarchal, theocratic agenda of Trumpism, following a notable tradition of Satan adopted as a symbol of countercultural, individualist revolution. I argue that the text's youth-focus, as well as its representation of gender, national identity and economic class, negotiates feminism and competing ideologies of satanism to suitably reflect the opposing strands of the contemporary culture wars. Indeed, the post-truth, paranoiac United States under Trump has seen apocalyptic rhetoric and occult conspiracy-thinking flourish alongside left-wing satanic activism. A sociopolitical climate that draws distinct parallels with the 1980s and 1990s 'Satanic Panic' era and Y2K premillennialism. This work conceptualizes, through close analysis, how the film effectively articulates such postmodern retroactivity – at both a thematic and narrative level – to reflect the gendered, generational divide and troubling legacy of Reaganite neo-liberalism at the heart of the Trump era. [ABSTRACT FROM AUTHOR]

Background: Community acceptance is an important criterion to assess in community trials, particularly for new tools that require high coverage and use by a target population. Installed on exterior walls of household structures, the attractive targeted sugar bait (ATSB) is a new vector control tool designed to attract and kill mosquitoes. ATSBs were evaluated in Western Zambia during a two-year cluster randomized controlled trial to assess the efficacy of ATSBs in reducing malaria transmission. Community acceptance of ATSBs was critical for successful trial implementation. Methods: A community engagement strategy outlined activities and key messages to promote acceptance. Annual cross-sectional surveys, conducted during the peak transmission period, assessed households for presence of ATSBs as well as perceived benefits, concerns, and willingness to use ATSBs. Sixteen focus group discussions and 16 in-depth interviews, conducted at the end of each ATSB station deployment period, obtained a range of perceptions and household experiences with ATSB stations, as well as ITN use in the context of ATSB deployment. Results: Methods used during the study to promote acceptance and continued use of ATSBs were effective in achieving greater than 90% coverage, a high (greater than 70%) level of perceived benefits, and fewer than 10% of households reporting safety concerns. Common facilitators of acceptance included the desire for protection against malaria and reduction of mosquitoes, trust in health initiatives, and understanding of the product. Common barriers to acceptance included misconceptions of product impact on mosquitoes, continued cases of malaria, association with satanism, and damage to household structures. Discussion: Future use of the ATSB intervention will likely require activities that foster community acceptance before, during, and after the intervention is introduced. Additional research may be needed to understand the impact of different levels of community engagement on ATSB station coverage, ATSB station perception, and ITN use. Conclusion: There was high acceptance of ATSB stations during the trial in Western Zambia. Continuous and intense community engagement efforts contributed to sustained ATSB coverage and trust in the product. Acceptance of ATSBs during programmatic delivery requires further research. [ABSTRACT FROM AUTHOR]

The public perception of witches is problematic on many levels: people tend to blend witchcraft with Satanism and the entertainment industry illustrates a false picture of people of this faith, not to mention the historical persecution of witches. This paper presents and examines a specific online subculture, a religious/spiritual community existing on the TikTok video-sharing platform. In this article, I shortly introduce the pagan religion of witchcraft – its roots and modern practice –, summarize researchers’ 124 observations on the topic, and discuss my findings based on the literature and my brief research on the relevant content of the mentioned platform, drawing attention to the individualistic nature of witchcraft and the qualities and cohesive power of this community. [ABSTRACT FROM AUTHOR]

In this article, the author animates a different kind of telling and knowing for critical scholarship. Recognizing an unknowable reality through a journey to a mythical past, the author imagines an ontology of the serpent, a radical interdisciplinary, incantation for the future. This sorcerous evocation re-animates ancient mythical practices, forging a becoming that has not been realized. The serpent rejects a Christian, Cartesian, and modernist telos, recasting a different relationship with hierarchies that subvert radical forms of resistance from emerging. This paper ends within the embrace of anarchism, evoking the anarchist's "No!", destabilizing self and pointing toward wonderous, cosmic connections. [ABSTRACT FROM AUTHOR]

Background: Integration of maternal mental health into primary health care is considered a strategy to improve access to mental health support in low- and middle-income countries (LMICs). Health care workers' (HCWs) and traditional practitioners' (traditional healers, herbalists, traditional birth attendants, spiritual healers, prophets, and community health volunteers) perceptions of the availability and management of adolescent mothers' maternal mental health care were explored in rural Malawi. Recognizing and identifying the barriers associated with access to maternal mental health support is essential to improving the mental health of adolescent mothers. Methods: A descriptive qualitative design (DQ) was used to explore HCWs' and traditional practitioners' perceptions of maternal mental health services for adolescent mothers. In-depth interviews were conducted with HCWs (n = 6), and three focus group discussions were conducted with 30 community-based traditional practitioners. Participants were purposefully recruited because they provide formal or informal health services to adolescent mothers during the postnatal period at Mitundu Rural Hospital and its catchment area in Lilongwe District, in Malawi. Interviews were analyzed using reflective thematic analysis and inductive thinking. Results: Thematic analysis found four themes to describe access to maternal mental health care for adolescent mothers. Participant perceptions were themed around health system challenges and how cultural background and beliefs influence access to mental health care and support. The themes were: (1) Inadequate staff development; (2) Limited resources (medication and infrastructure); (3) Limited policy and guidelines implementation; and (4) Cultural background and belief influence on help-seeking. HCWs suggested improving pre-service and in-service training to improve mental health assessment of mothers, while traditional practitioners wanted to increase their awareness of mental health issues. Conclusion: Participants emphasized that multifaceted factors influenced access to mental health support. These factors affect the assessment, treatment, and support of adolescent mothers and help-seeking by mothers. Therefore, strengthening the healthcare system and empowering providers with the knowledge and skills to recognize at-risk mothers and provide timely support is essential. [ABSTRACT FROM AUTHOR]

Identity as the definitive factor of one’s individuality has been extensively explored from the sociological, psychological, and political perspectives. Of particular importance is the prevailing realization of the pervasiveness of the concept of identity and its fluidity, especially concerning the transcendence of cultural binaries and spaces. According to T.S. Elliot, the discourse of aesthetics is defined by constitutive dialects and is doubly-encoded in the specific and concrete. Thus, aesthetics in literature provides a theory of senses in which production, presentation, and reception of identities, cultures, and other social phenomena can be understood and defined. Within Islamic contexts, therefore, the pursuance of a true identity definition becomes an intricate issue that necessitates the incorporation of both historical and contextual perspectives, as well as the pursuance of aesthetic expressions and experiences at the individual level. With these insights in mind, the current analysis utilized a comprehensive analytical framework that applies Eliot’s assumptions within the interactionist framework with the aim of mapping identity fluidities and ambiguities in Mohsin Hamid's The Reluctant Fundamentalist and Elif Shafak's The Forty Rules of Love. The findings indicate that Muslim cultural contexts bear apparent aesthetic experiences and ideological multiplicities at the individual level that cut across a variety of spiritual, political, social, and geographic domains. The fluidity and multiplicity of the resulting identities, thus, necessitates the application of suitable identity signifiers to ensure the rational and practical reportage of Muslim identities. [ABSTRACT FROM AUTHOR]

While governments, nonprofits, and influencers differ dramatically in their resource availability for social media content creation and their duties to public safety, health, and welfare, all play a role in communication with the public at large. Governments provide for the broader public good and nonprofits and influencers have the opportunity to serve isolated communities vulnerable to social ills and health crises. We explore how these three content creator groups concurrently and independently use social media to provide critical information. We qualitatively coded 1392 posts by governments, nonprofits, and influencers on 6 social media platforms shared across the United States during the 2022 Mpox outbreak. We constructed a framework defining a public health communication progression from chaotic to controlled. The findings indicated that governments can reach minoritized communities to resolve a public health crisis by partnering with nonprofits and influencers trusted by these audiences and, most importantly, practicing flexible control over shared messaging. [ABSTRACT FROM AUTHOR]

This article presents and analyses the relation between the cult of a Mexican folk saint, Santa Muerte (Saint Death), and fashion. The article describes the unique phenomenon and its complex history as an amalgamation of Christian and pre-Hispanic elements. Even with the cult's growing recognition, Santa Muerte is still surrounded by controversies – lack of academic research and stereotypes presented by media and popular culture lead to numerous discrepancies such as erroneous image of the followers of Santa Muerte who are often depicted as criminals related to drug smuggling. The main part of the article focuses on the practices of building and decorating the altars, shrines and chapels for Santa Muerte. The text also highlights a spreading custom of designing various types of dresses and robes for the figures of the patron and the practice of modifying the figures themselves (adding ornaments, artefacts and various items). Some of these items and ornaments express the intentions of the prayers, holidays and individual preferences of the worshippers. Following sections present the impact of the cult of Santa Muerte (especially its aesthetical dimension) on the fashion industry, which is visible in the example of jewellery and clothing. The article concludes with an exploration of trends among the followers of Santa Muerte and their impact on the esoteric industry that is wide and rapidly developing in Mexico. [ABSTRACT FROM AUTHOR]

Abstract Background Community acceptance is an important criterion to assess in community trials, particularly for new tools that require high coverage and use by a target population. Installed on exterior walls of household structures, the attractive targeted sugar bait (ATSB) is a new vector control tool designed to attract and kill mosquitoes. ATSBs were evaluated in Western Zambia during a two-year cluster randomized controlled trial to assess the efficacy of ATSBs in reducing malaria transmission. Community acceptance of ATSBs was critical for successful trial implementation. Methods A community engagement strategy outlined activities and key messages to promote acceptance. Annual cross-sectional surveys, conducted during the peak transmission period, assessed households for presence of ATSBs as well as perceived benefits, concerns, and willingness to use ATSBs. Sixteen focus group discussions and 16 in-depth interviews, conducted at the end of each ATSB station deployment period, obtained a range of perceptions and household experiences with ATSB stations, as well as ITN use in the context of ATSB deployment. Results Methods used during the study to promote acceptance and continued use of ATSBs were effective in achieving greater than 90% coverage, a high (greater than 70%) level of perceived benefits, and fewer than 10% of households reporting safety concerns. Common facilitators of acceptance included the desire for protection against malaria and reduction of mosquitoes, trust in health initiatives, and understanding of the product. Common barriers to acceptance included misconceptions of product impact on mosquitoes, continued cases of malaria, association with satanism, and damage to household structures. Discussion Future use of the ATSB intervention will likely require activities that foster community acceptance before, during, and after the intervention is introduced. Additional research may be needed to understand the impact of different levels of community engagement on ATSB station coverage, ATSB station perception, and ITN use. Conclusion There was high acceptance of ATSB stations during the trial in Western Zambia. Continuous and intense community engagement efforts contributed to sustained ATSB coverage and trust in the product. Acceptance of ATSBs during programmatic delivery requires further research.

The article is dedicated to studying the evolution of the Gothic novel in English-language literature from the 18th century to the modern stage of development through the lens of genre transformations and stylistic modifications. The purpose of the article is to study the peculiarities of the Gothic novel genre in English-language literature through the prism of genre transformations, the dialectic of tradition and innovation. The research was conducted on the basis of the complex application of the method of analysis and synthesis, comparative-typological, biographical, historical-genetic methods and the method of generalization. By conducting a typological comparison of the early Gothic novel, represented in the works of Horace Walpole, Mary Shelley, Ann Radcliffe, and the later Gothic novels of Oscar Wilde, Bram Stoker, and Stephen King, it was found that the peculiarity of mature Gothic novels compared to early ones is authorial subjectivity, vivid imagery, and picturesque quality, which eventually evolves into a fascination with supernatural phenomena and horrors. The figurative and symbolic system of the Gothic novel also evolves, as demons and the deceased are replaced by the innocent image of a child or woman, erasing the gender boundaries of the villain hero as the primary catalyst of the plot. [ABSTRACT FROM AUTHOR]

Muḥyī al-Dīn Ibn 'Arabī (d. 638/1240) is regarded as one of the foremost mystical thinkers in Islam. This paper explores the ways in which he and his followers distinguish between the reality of Muḥammad (al-ḥaqīqa al-Muḥammadiyya) or the light of Muḥammad (al-nūr al-Muḥammadī), as the metaphysical reality of Muḥammad, and his metahistorical manifestation as Muḥammad Ibn 'Abd Allāh. In his metaphysical reality, Muḥammad is the manifestation of the qur'ān, which 'brings together' the divine and His creation. Muḥammad's metaphysical reality, as the primary recipient of the divine outpouring, enables further differentiations of the divine to emerge in the form of the universe, and establishes his connection to the divine. Yet the Qur'an is also temporal in terms of being an historical act of revelation. Likewise, Muḥammad Ibn 'Abd Allāh, in terms of his physical reality, was temporally circumscribed. It is in these ways, argues Ibn 'Arabī and his acolytes, that Muḥammad, as reality and personality, brings together the divine and the temporal, in the same manner as the qur'ān/Qur'an respectively. [ABSTRACT FROM AUTHOR]