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This article examines Ari folk horror film, Midsommar, in the context of Swedish ethnonationalist ideologies and their connections to environmental and cultural preservation. Reading the film through Michael Dylan Foster and Jeffrey A. Tolbert’s concept of the folkloresque, I draw correlations between its structural, fairy tale framing and manipulation of folkloric imagery in order to interrogate its deliberate representations of cultural and historical inauthenticity. Further, this article analyses Midsommar’s transnational milieu and its narrative emphasis on the ambiguous traditions and rituals of the rural Swedish commune, the Hårga, to argue that the film gestures towards a nostalgic appropriation of folkloric culture which highlights the ethnonationalist, anti-immigrant agenda of the far-right in Sweden. Midsommar thus provides a generative space for illuminating the complex relationship between folk tradition, nature and ethnic homogeneity at the intersections of environmental preservation and Scandinavian/American politics.
This article examines Ari folk horror film, Midsommar, in the context of Swedish ethnonationalist ideologies and their connections to environmental and cultural preservation. Reading the film through Michael Dylan Foster and Jeffrey A. Tolbert’s concept of the folkloresque, I draw correlations between its structural, fairy tale framing and manipulation of folkloric imagery in order to interrogate its deliberate representations of cultural and historical inauthenticity. Further, this article analyses Midsommar’s transnational milieu and its narrative emphasis on the ambiguous traditions and rituals of the rural Swedish commune, the Hårga, to argue that the film gestures towards a nostalgic appropriation of folkloric culture which highlights the ethnonationalist, anti-immigrant agenda of the far-right in Sweden. Midsommar thus provides a generative space for illuminating the complex relationship between folk tradition, nature and ethnic homogeneity at the intersections of environmental preservation and Scandinavian/American politics.
Background: Elixirs conferring eternal youth or inducing amatory and erotic attraction have been searched for without success. Lovesickness is a widespread affliction resulting from unrequited love and/or the impossibility for physical and emotional union. The symptoms are reflections of altered dopamine, serotonin, noradrenaline, testosterone and cortisol levels and range from frenzy and intrusive thinking to despair and depression, sharing traits with the neurochemistry of addiction and compulsive behavior disorder. Although it can seriously impact the quality of life, lovesickness is currently not considered in official disease classification systems. Consequently, no official therapeutic guidelines exist, leaving subjects to seek the cure on their own.Methods: We review literature of the past 2000 years dealing with the concept, diagnosis and the healing of lovesickness and contextualize it with neurochemical, ethnomedical, and ethnographic data. Since neurobiological and pharmacological connections between the love drive and the sex drive exist, we review also the literature about herbal an- and aphrodisiacs, focusing on their excitatory or calmative potential.Results: An overall consensus regarding socio-behavioral regimes exists for dealing with lovesickness from historical through contemporary literature. The herbal drugs used for treating lovesickness or inducing love passion do not possess the alleged properties. The pharmacological effects of aphrodisiacs are heterogeneous, including dopaminergic and adrenergic activities, but there is no evidence for any serotonergic effects. The libido-regulating properties of anaphrodisiacs seem to be associated with sedative and toxic effects or decreasing testosterone levels. CB2 receptors expressed on dopaminergic neurons of the ventral tegmental area, part of the brain’s reward circuit, implicated with addiction, orgasm and strong emotions such as love, might constitute a new therapeutic target.Conclusion: The common food additive and CB2 agonist β-caryophyllene might have the potential to attenuate dopaminergic firing, quenching the reward and thus motivation associated with romantic love. From Greek mythology to modern history, cultural expressions and implications of love, sex and procreation is and was organized along hierarchical lines that put men on top. The neuronal predispositions and activities associated with falling in love will probably forever remain nature’s and Eros’ secret.
This article critically assesses Italian scholarship on the history of witchcraft over the last 60 years. Beginning with Carlo Ginzburg’s influential Night Battles (published in 1966 and translated to English in 1983) and ending with the recent work of Matteo Duni, Tamar Herzig, Vincenzo Lavenia and Louise Nyholm Kallestrup, the article traces the intellectual contexts and shifts in historiographical debates.
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