The paper's aim is to show the fight of the church against the Potter book series of Joanne K. Rowling and the actual situation which is presented in the books. This fight is based on the acrimonious claims and heated-up discussions which were made by some church members who sued the books as "being evil" and a "seduction to the bad side" for children as well as "having a satanic content" etc. At the same time, positive comments of several church leaders and the author's declared opinion are stated. Finally, book four "Harry Potter and the Goblet of Fire" is interpreted regarding the claims of the church and a neutral observation of the story.

魯西迪的《魔鬼詩篇》深入探討後現代千變萬化的世界中，離散社群自我定位、痛苦折磨、適應及抗拒的生活經驗。不可思議的故事，訴說著蛻變、脫軌及位置錯亂。故事描述離散主體痛苦經歷的困境，包含惡劣的生活居住環境、對故國家園的懷舊、以及企圖歸化殖民母國的矛盾情結。除此之外，故事亦涉及離散主體如何挪用及顛覆帝國中心僵硬、死板、堅不可摧的傳統。以離散主體的身份認同作為論述的根本基石，本論文主要由三個方面探討《魔鬼詩篇》中的離散社群：〈一〉瞬息萬變、反覆無常的後現代世界中，離散主體的生活經驗。〈二〉不可避免的揉雜狀態。〈三〉離散社群挪用異質空間。 第二章分為兩個部份：後現代狀態及漂泊離散。此章旨在解釋後現代性宣示一無所適從、無所寄託的新時代來臨，其顯著特色為斷裂性、不穩定性、易變性。此外，此章亦探討離散主體的經驗以及其面臨的認同危機。第三章闡述揉雜狀態之不可避免以及其崩解西方權威的潛能。文化揉雜強調不同文化間存在著不可翻譯性，因此，文化揉雜超越僵硬、堅不可摧的二元性，突顯非此亦非彼的可能性。同樣地，跨界過程中產生的語言揉雜也是應強調的重點。第四章由兩個面向探討《魔鬼詩篇》中的空間概念：空間的異質性以及離散主體的空間挪用。空間的不確定及易變本質和離散主體的能動性相當有關，藉由祕密的計謀以及游擊戰式的攻擊，離散主體得以改變空間的形塑，找到自我的空間並創造獨特的空間故事。透過這三個面向，本論文揭櫫離散主體的能動性，其利用不穩定的狀態開創無盡的可能性。 / An astounding novel revolving around metamorphosis, aberration, and dislocation, The Satanic Verses goes deep into the diasporic experience of self-positioning, torment, adaptation, and resistance in a kaleidoscopic and contingent postmodern world. It sharply delineates the predicaments pungently experienced by diasporic subjects, including the adverse residential environment, diaspora’s nostalgic attempt to grasp the distant past of homeland, and the ambivalent yearning to transform themselves “from the sojourners to settlers” (Barker 204). Besides, the text deals with how diasporic subjects appropriate and subvert the established norms of the imperial center. In consequence, the complicated issue of the diasporic identity turns out to be the underlying cornerstone in this thesis. The major concern of this thesis is to explore the entire novel principally from three angles: the diasporic experience in a world of disintegration and mutability, hybridity as an inevitable phenomenon, and the diasporic appropriation of the heterogeneous space. Chapter II is divided into two parts: the postmodern and diaspora. This chapter aims not only to explain that transience and fragmentation—the salient features of postmodernity—usher in a new age without foundation but also to explore the diasporic experience and the identity crisis confronted by diasporic subjects in the postmodern era. In Chapter III, the ineluctable phenomenon of hybridity and its latent capability to dismantle the authority of the West are meticulously scrutinized. Underscoring the untranslatability among diverse cultures, cultural hybridity transcends the inflexibility, stubbornness, and impenetrability of an either-or situation and brings to light the possibilities of a neither-nor situation. By the same token, the power of linguistic hybridity—a phenomenon taking place in the process of trans-territorial crossing—is also highlighted in The Satanic Verses. In Chapter IV, the concept of space in The Satanic Verses is meticulously investigated from two aspects: the heterogeneous nature of space and spatial appropriation by diasporic subjects. The indeterminate, mutable, discontinuous, and heterogeneous nature of space is closely related to the agency of diasporic subjects. With underground tactics and guerilla attack, diasporic subjects are able to alter the configuration of space, to search out their own space, and to create their own spatial stories. By means of delving into these three aspects, this thesis explores the agency of diasporic subjects to take advantage of their unsteady position and to open up endless possibilities.

This study examined the alleged prevalence of Satanism in Zambia, with a particular reference to the Kabwe District during the period 2010-2013. The overall objective was to ascertain the claims and speculations on the alleged prevalence of Satanism in the district of Kabwe. The claims about the alleged prevalence of Satanism and the satanic scare were found by this study to be a reality in Kabwe, with eighty-eight per cent (88%) of the respondents acknowledging the alleged prevalence of the phenomenon. People’s knowledge of Satanism was mainly through rumours, messages from Churches and the electronic media. Studies on rumours (by Stephen Ellis, Gerrie Ter Haar and Jeffrey Victor) have shown that rumours can be investigated in the search for facts, especially rumours that offer plausible explanations for people’s shared anxieties. The above mentioned scholars argue that with efforts at corroboration, such as by interviewing key informants, the researcher can seek credibility on prevailing rumours by verifying or dismissing mere rumours from true stories. The assertions from scholars above justified the use of rumours as a methodological tool in this study. From sources of information the study relied on, claims about the alleged prevalence of Satanism in the district were investigated. The study refuted the satanic claims in a number of cases that were analysed, because they were mostly based on ‘pious legends’ hence lacked objective evidence. From the few incidents that suggested the prevalence of Satanism, there were still two basic problems faced in assessing their credibility: the first being the difficulty in determining the reliability of the confessions from informants who in this case either claimed they were ex-Satanists or served on behalf of Satanists. The second problem consisted in what seemed to be the inconsistency in the explanations of motives behind human killings found in the ritual murders. Some explanations did not suggest satanic motives. One example of refuted claims concerned the two locations within Kabwe district which were highly rumoured to be sites for Satanists, which were found by this study to be Freemasonry Lodges, contrary to what was rumoured.From the findings of this study, it was believed that people joined Satanism either because of the greedy for riches or to avoid poverty. It was also believed that other peoples joined Satanism unconsciously through luring methods used by Satanists. The study also found the satanic scare to have effects on the lives of people in the district. For example, it caused some people to become more committed Christians in their defence against the alleged satanic forces. Because people had associated riches to Satanism, certain individuals avoided getting rich for fear of being labelled ‘Satanists’. / Religious Studies & Arabic / D. Litt. et Phil. (Religious Studies)

This study examined the alleged prevalence of Satanism in Zambia, with a particular reference to the Kabwe District during the period 2010-2013. The overall objective was to ascertain the claims and speculations on the alleged prevalence of Satanism in the district of Kabwe. The claims about the alleged prevalence of Satanism and the satanic scare were found by this study to be a reality in Kabwe, with eighty-eight per cent (88%) of the respondents acknowledging the alleged prevalence of the phenomenon. People’s knowledge of Satanism was mainly through rumours, messages from Churches and the electronic media. Studies on rumours (by Stephen Ellis, Gerrie Ter Haar and Jeffrey Victor) have shown that rumours can be investigated in the search for facts, especially rumours that offer plausible explanations for people’s shared anxieties. The above mentioned scholars argue that with efforts at corroboration, such as by interviewing key informants, the researcher can seek credibility on prevailing rumours by verifying or dismissing mere rumours from true stories. The assertions from scholars above justified the use of rumours as a methodological tool in this study. From sources of information the study relied on, claims about the alleged prevalence of Satanism in the district were investigated. The study refuted the satanic claims in a number of cases that were analysed, because they were mostly based on ‘pious legends’ hence lacked objective evidence. From the few incidents that suggested the prevalence of Satanism, there were still two basic problems faced in assessing their credibility: the first being the difficulty in determining the reliability of the confessions from informants who in this case either claimed they were ex-Satanists or served on behalf of Satanists. The second problem consisted in what seemed to be the inconsistency in the explanations of motives behind human killings found in the ritual murders. Some explanations did not suggest satanic motives. One example of refuted claims concerned the two locations within Kabwe district which were highly rumoured to be sites for Satanists, which were found by this study to be Freemasonry Lodges, contrary to what was rumoured.From the findings of this study, it was believed that people joined Satanism either because of the greedy for riches or to avoid poverty. It was also believed that other peoples joined Satanism unconsciously through luring methods used by Satanists. The study also found the satanic scare to have effects on the lives of people in the district. For example, it caused some people to become more committed Christians in their defence against the alleged satanic forces. Because people had associated riches to Satanism, certain individuals avoided getting rich for fear of being labelled ‘Satanists’. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

This study explored the personal and situational factors that contribute to a high school principal's willingness to sell the issue of objectionable team nicknames to their school division administration for the purposes of banning them. Based on the literature review, nine hypotheses were developed regarding the factors that influence the issue-selling process in a centralized, hierarchical organization. The issue-selling model utilized in this study suggested that organizational support, top management openness, organizational norms, probability of success, and image risk would be determinants of willingness to sell the issue (Mullen, 2005). This study utilized a mixed-method research design. Personal interviews were conducted with retired and current high school principals that had dealt with the objectionable team nicknames during their careers. In addition, questionnaires were electronically sent to 311 current high school principals. Ordinary least squares regression identified perceived probability of success and image risk to be the factors that have the most statistical impact on a high school principal's willingness to sell the objectionable team nickname to their superior. Logistic regression was used to determine the likelihood that an emotional issue would be brought forth. This study provides recommendations concerning issue selling in a public school system.

Generational ritual abuse within satanic or fertility (abusive witchcraft) cults is a controversial subject. This study shows that, while not all reported memories may be true, False Memory Syndrome is not an intrinsic scientific reality of generational ritual abuse. Recent publications under the editorial pens of Noblitt and Perskin Noblitt (2008), as well as Sachs and Galton (2008), describe the types of abuse and torture perpetrated in various forms of ritual abuse (including the results of a worldwide survey), together with the psychological, interpersonal and spiritual damage it caused survivors. It also speaks of the legal difficulties of survivors, the motives of perpetrators and the difficulties experienced with disappearing evidence (sometimes deliberately, otherwise because it does not fit the known legal paradigm). Survivors of generational ritual abuse suffer from what can be described under DESNOS (Disorders of Extreme Stress - Not Otherwise Specified), which is supported by research whilst not yet a formal DSM diagnostic category. Prolonged interpersonal trauma, involving multiple events lead to alterations of affect and impulses: in attention or consciousness; in self-perception; in relationships with other; in systems of meaning; as well as somatisation. Most often it results in dissociative disorders of which the most common is DID (Dissociative Identity Disorder) in which a person exhibits two or more distinct identities or personality states which recurrently take control of his or her behaviour. Various other diagnostic-related factors are discussed in this study, together with major paradigms for considering DID. These paradigms include the ego-state theory (referred to briefly), structural dissociation and attachment theory. These models' intervention strategies are also discussed. Models from three Christian psychologists are discussed - those of Joubert, Friesen and Wilder (a community model) - and Hawkins and Hawkins' pastoral model is reviewed as well. "The fear of the Lord" is found to be the reverential awe with which a believer approaches God; linked closely to the love of God; a fear that is advocated over the fear of human enemies or circumstances and which then dispels the latter; an emotion of fear that is experienced when confronted, as sinful human being, with God's presence and attributes such as his holiness; advocated by Jesus and Paul as based upon God's judgment, after which he may cast one into hell - and thus, one is not to fear what man could do unto one, or should not depart from God and continue in wilful sin. Ps. 86 contains a prayer for a united heart that the psalmist may fear God, linked to walking in his truth and praising God for deliverance from the grave. While "the fear of the Lord" is not a healing model in and of itself (various models of intervention can be used in the healing journey as found in the literature study), it guides the stance of the community, the pastoral counsellor (or other helper) as well as the survivors of generational ritual abuse who turn to God. It was found to form a doorway into the covenant relationship (or intimate relationship) with God in Scripture, and it is argued that, as such, it will help to lead survivors away from negative or destructive fear-bonded relationships (in Wilder's terms) into love-bonded relationships with God and others, thus leading to fulfilment of the command 'to love God with all one's heart, soul and strength and others as oneself' (Dt. 6; Mrk. 12:29-31). To this end, it aids the pastoral healing goal of a growing relationship with God and increasing maturity. Using the models of Heitink, Osmer and Hurding, the insights gained in this study are applied to the guidelines and proposed model for pastoral intervention. / Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2011.

Generational ritual abuse within satanic or fertility (abusive witchcraft) cults is a controversial subject. This study shows that, while not all reported memories may be true, False Memory Syndrome is not an intrinsic scientific reality of generational ritual abuse. Recent publications under the editorial pens of Noblitt and Perskin Noblitt (2008), as well as Sachs and Galton (2008), describe the types of abuse and torture perpetrated in various forms of ritual abuse (including the results of a worldwide survey), together with the psychological, interpersonal and spiritual damage it caused survivors. It also speaks of the legal difficulties of survivors, the motives of perpetrators and the difficulties experienced with disappearing evidence (sometimes deliberately, otherwise because it does not fit the known legal paradigm). Survivors of generational ritual abuse suffer from what can be described under DESNOS (Disorders of Extreme Stress - Not Otherwise Specified), which is supported by research whilst not yet a formal DSM diagnostic category. Prolonged interpersonal trauma, involving multiple events lead to alterations of affect and impulses: in attention or consciousness; in self-perception; in relationships with other; in systems of meaning; as well as somatisation. Most often it results in dissociative disorders of which the most common is DID (Dissociative Identity Disorder) in which a person exhibits two or more distinct identities or personality states which recurrently take control of his or her behaviour. Various other diagnostic-related factors are discussed in this study, together with major paradigms for considering DID. These paradigms include the ego-state theory (referred to briefly), structural dissociation and attachment theory. These models' intervention strategies are also discussed. Models from three Christian psychologists are discussed - those of Joubert, Friesen and Wilder (a community model) - and Hawkins and Hawkins' pastoral model is reviewed as well. "The fear of the Lord" is found to be the reverential awe with which a believer approaches God; linked closely to the love of God; a fear that is advocated over the fear of human enemies or circumstances and which then dispels the latter; an emotion of fear that is experienced when confronted, as sinful human being, with God's presence and attributes such as his holiness; advocated by Jesus and Paul as based upon God's judgment, after which he may cast one into hell - and thus, one is not to fear what man could do unto one, or should not depart from God and continue in wilful sin. Ps. 86 contains a prayer for a united heart that the psalmist may fear God, linked to walking in his truth and praising God for deliverance from the grave. While "the fear of the Lord" is not a healing model in and of itself (various models of intervention can be used in the healing journey as found in the literature study), it guides the stance of the community, the pastoral counsellor (or other helper) as well as the survivors of generational ritual abuse who turn to God. It was found to form a doorway into the covenant relationship (or intimate relationship) with God in Scripture, and it is argued that, as such, it will help to lead survivors away from negative or destructive fear-bonded relationships (in Wilder's terms) into love-bonded relationships with God and others, thus leading to fulfilment of the command 'to love God with all one's heart, soul and strength and others as oneself' (Dt. 6; Mrk. 12:29-31). To this end, it aids the pastoral healing goal of a growing relationship with God and increasing maturity. Using the models of Heitink, Osmer and Hurding, the insights gained in this study are applied to the guidelines and proposed model for pastoral intervention. / Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2011.

The process of secularization has brought significant changes to the religious landscape in Sweden. The influence of the dominant Lutheran Church has diminished, paving the way for individual belief systems such as Satanism. Secularization has made the mediatization of religion possible, which in turn has anticipated changes in the public representation of religion. Media has played a crucial part in the public representation of Satanism in Sweden, mainly during the 1990s, which created the phenomenon Satanic panic. The Satanic panic spread through media outlets which reported crimes such as church and graveyard vandalisms and connected them to satanists. The panic was in some cases based on actual incidents; however, the cases were often merely rumors. This study examines how Satanism is portrayed in daily press and Religion education textbooks for Upper Secondary school in Sweden. Further, this study analyzes the change in the portrayal in these text types from 1980 to 2020 and investigates whether the secularization process in Sweden has contributed to the potential change. The reason for including textbooks in the study is to compare them to the daily press in order to discover potential differences in their portrayal of the religious movement, which provides a pedagogical aspect as well.

Fondé aux États-Unis fin 2012 par Malcolm Jarry et Lucien Greaves et se voyant comme une évolution de l’Église de Satan, groupe fondé par Anton LaVey en 1966, le Temple Satanique est à la croisée entre satanisme, sécularisme et religion non-théiste, en plus de s’appuyer sur un activisme politique explicite en faveur de la séparation entre Églises et État. Il s’appuie sur une lecture non-théiste de la figure de Satan comme symbole de libre-pensée et de compassion, inspirée notamment des lectures romantiques et de La Révolte des anges (1914) d’Anatole France. En se positionnant comme religion dans la sphère publique, l’organisation souhaite contrer l’hégémonie du christianisme et assurer le respect d’un réel pluralisme religieux, qui prendrait en compte les récentes mutations démographiques et culturelles américaines. Cette thèse emploie une approche interdisciplinaire. Sur le plan théorique, elle analyse ce groupe se disant religieux à l’aide de l’histoire des idées ainsi que d’une analyse sociologique, politique et médiatique. Elle met en œuvre une méthodologie qualitative et quantitative, documentant plusieurs aspects du groupe à l’aide d’entretiens et d’un questionnaire qualitatif en ligne. Les principales innovations de cette thèse sont les suivantes. Nous analysons le Temple Satanique comme un mouvement social mettant en avant le concept de communauté, et nous situons l’organisation dans un paradigme ultramoderne (concept de Jean-Paul Willaime), selon lequel un certain nombre de sous-cultures sont générées, cherchant à créer des ressources de sens. Ces sous-cultures émergent comme des systèmes de sens identitaires et politiques s’alimentant à des sources mythiques et esthétiques pour élaborer du sens, puisant largement dans les domaines religieux et spirituels. Il s’agit d’un laboratoire d’étude de la complexification du milieu séculariste et de ses profondes divisions, ainsi que du satanisme moderne et contemporain. Sa particularité est de proposer un satanisme politique rationaliste. Notre recherche se situe au croisement de trois champs d’études : celui des nouveaux mouvements religieux, celui du satanisme et de l’ésotérisme, ainsi que celui de la religion digitale. Cette religiosité, largement diffusée sur Internet, redéfinit les cadres institutionnels et de croyances, les adeptes ayant accès à des ressources presque illimitées, informant un mode du croire caractérisé par son individualité et sa méfiance institutionnelle, mettant en exergue une tension constante entre individualité et communauté. Par ses procédés ultramodernes, le groupe se pose en contre-mythe, afin de questionner l’héritage chrétien américain revendiqué par la Droite chrétienne comme une religion civile. En effet, par l’usage du symbole de Satan, l’organisation met en tension l’identité nationale américaine en posant la question de l’intégration des populations non-chrétiennes au sein d’un cadre culturel fortement imprégné de christianisme. Le Temple Satanique pose ainsi la question de l’intégration des communautés marginalisées, comme les athées, ou la population des sans-religion, dans la sphère publique, à l’heure où elles deviennent des forces politiques potentielles. C’est sans doute pour cette raison qu’il compte déjà des antennes dans d’autres pays. Le Temple essaye de dépasser l’aporie entre religion et mode de vie séculariste, en mettant en avant une religion non-théiste s’appuyant sur des valeurs partagées au sein d’une communauté. / Founded in the US by Malcolm Jarry and Lucien Greaves at the very end of the year 2012 and thought as an evolution of The Church of Satan, the first satanic organization created by Anton LaVey in 1966, The Satanic Temple is both a non-theistic religion, a secularist group and a satanic group fighting for the strict separation of Church and State. Drawing especially on romantic and Anatole France’s Revolt of the Angels (1914) readings of Satan as an embodiment of freedom, justice and science, The Satanic Temple uses its position as a religion in the public sphere to denounce what is considers the marks of Christian hegemony within public institutions or places, and stands for other discriminated groups by defending a respectful and inclusive religious pluralism for all faiths, and taking into account the recent cultural and demographic changes in the US. This dissertation uses an interdisciplinary approach. In order to analyze this aspiring religious group, it combines a sociological analysis, the study of history of ideas as well as political and media studies. It also uses a quantitative and qualitative methodology to understand several dimensions of the group, with interviews and an online survey. The main innovations of the dissertation are the following. The Satanic Temple is a social movement building a community of like-minded people and transforming the concept of religion. I consider it a direct result of the ultramodern paradigm described by Jean-Paul Willaime that gives birth to a number of subcultural movements that struggle to create sense for their members. I analyze these subcultural movements as political meaning systems creating a sense of identity. They draw on mythical and aesthetical sources to create meaning by using religious and spiritual resources. This paradigm enables us to analyze the increasingly complex secular milieu and its divisions, as well as the evolution of modern and contemporary Satanism. Political rationalist Satanism is one of its new developments. Our research stands at the crossroad of three areas of studies: new religious movements studies, esoteric and satanic studies, and digital religion studies. I shall analyze the individualization of religious beliefs on the Internet, and the growing mistrust towards institutions or the process of formalization, perceived as threats to the unlimited religious resources offered by digital platforms. The tension between individuality and community is constantly at stake for a group such as The Satanic Temple. As an ultramodern movement, The Satanic Temple takes the stance as a counter-myth in order to question the Christian legacy of the country claimed by movements, such as the Christian Right, that want to turn it into the one and only possible civil religion. Indeed, The Satanic Temple aims at raising the question of the integration of non-Christians as respectful and respected citizens within the public sphere, thus negotiating the tensions at the core of the American national identity and of its civil religion, both heavily influenced by Christianity, with the help of Satan’s symbol. The rise of the « nones » as a new political force also raises the issue of their integration, as The Satanic Temple asks the tough question of taking into account marginalized communities that want their voice to be heard in a changing public sphere. Despite being primarily US-based, the organization has chapters in other countries such as Canada, and in Europe.

In my earlier work, ‘First steps towards a rhetorical hermeneutics of literary interpretation’ (2006), I argued that academic reading takes the form of an argument between readers. Four serious weaknesses in that account are its elision of the distinction between reading and discourse on reading, its inattention to non-academic reading, its exclusive focus on ‘interpretation’ as if this constituted the whole of reading or of discourse on reading, and its failure to theorise the object of literary reading, ie. the work of literature. The current work aims to address all of these problems, together with those created by certain other approaches to literary reading, with the overall objective of clearing the ground for more empirical studies. It exemplifies its points with examples drawn primarily from non-academic public discourse on literature (newspapers, magazines, and the internet), though also from other sources (such as reading groups and undergraduate literature seminars). It takes a particular (though not an exclusive) interest in two specific instances of non-academic reception: the widespread reception of Salman Rushdie’s novel The Satanic Verses as an attack on Islam, and the minority reception of Peter Jackson’s film trilogy The Lord of the Rings as a narrative of homosexual desire. The first chapter of this dissertation critically surveys the fields of reception study and discourse analysis, and in particular the crossover between them. It finds more productive engagement with the textuality of response in media reception study than in literary reception study. It argues that the application of discourse analysis to reception data serves to problematise, rather than to facilitate, reception study, but it also emphasises the problematic nature of discourse analysis itself. Each of the three subsequent chapters considers a different complex of problems. The first is the literary work, and its relation to its producers and its consumers: Chapter 2 takes the form of a discourse upon the notions of ‘speech act’ and ‘authorial intention’ in relation to literature, carries out an analysis of early public responses to The Satanic Verses, and puts in a word for non-readers by way of a conclusion. The second is the private experience of reading, and its paradoxical status as an object of public representation: Chapter 3 analyses representations of private responses to The Lord of The Rings film trilogy, and concludes with the argument that, though these representations cannot be identical with private responses, they are cannot be extricated from them, either. The third is the impossibility of distinguishing rhetoric from cognition in the telling of stories about reading: Chapter 4 argues that, though anecdotal or autobiographical accounts of reading cannot be taken at face value, they can be taken both as attempts to persuade and as attempts to understand; it concludes with an analysis of a magazine article that tells a number of stories about reading The Satanic Verses – amongst other things. Each of these chapters focuses on non-academic reading as represented in written text, but broadens this focus through consideration of examples drawn from spoken discourse on reading (including in the liminal academic space of the undergraduate classroom). The last chapter mulls over the relationship between reading and discourse of reading, and hesitates over whether to wrap or tear this dissertation’s arguments up.