Title: Virgin Vampires By Douglas Brode Subject: Virgin Vampires By Douglas Brode Keywords: Download or Read Online virgin vampires by douglas brode PDF. The only vampire bloodline confirmed as true vampires in the Hellsing. While other vampires turn their opposite sex virgin victims to vampires and their same. Why do vampires prefer virgins? The only possible reason behind the concept of virgin's blood being special to vampires/witches is more connected to. Original Vampires can compel Humans, Doppelg. Director: Sean Skelding. All posts must make an attempt at humor. We won't remove posts where the humor is crappy or unfunny (that's a subjective judgement), but every post must make at. Whose Line Is It Anyway? Chapter 14: To Conquer A Virgin Vampiress. My Thanks To All Of My Readers And Reviewers.Enjoy-S.S. Warning: Mild Sexual Content Ahead. Snape's Quarters, Slytherin. Facebook. Entfernen. Wir verwenden Cookies, um Inhalte zu personalisieren, Werbeanzeigen ma. Wenn du auf unsere Webseite klickst oder hier navigierst, stimmst du der Erfassung von Informationen durch Cookies auf und au. Weitere Informationen zu unseren Cookies und dazu, wie du die Kontrolle dar. Virgins, Vampires & Superheroes - The Spirit of Things. Rachael Kohn: What do the Virgin Mary, vampires, and cartoon superheroes have in common? They're all part of popular spiritualities. Hello, and welcome to The Spirit of Things on ABC Radio National. I'm Rachael Kohn. Last week we heard about the spirituality of Generation Y, which is eclectic and individualist. They're the generation born after 1. They're inspired by everything from movies to fantasy novels. And that's what my three guests this week call Popular Spiritualities. It's also the name of a book edited by two of them, Lynne Hume and Kathleen Mc. Phillips. One of the other contributors is Adam Possamai and he joins us later to tell us how Superheroes relate to new age spirituality. It's all very contentious stuff. Why would someone want to be a vampire in the first place? At school I found it difficult to make friends and wear trendy clothes. I didn't fit in, so you're looking for something else to be instead. I don't know, perhaps that's why you identify with vampires, because you feel a bit of a misfit. Rachael Kohn: That's a log- on vampire from the Vampire Church chat room. More about that later. The Virgin Mary didn't originate in our popular culture, but she's certainly entered into it, sometimes in surprising ways. According to Kathleen Mc. Phillips, the Virgin's even been adopted into gay culture as a popular icon. Even so, her relevance isn't her sexual purity, but the way she appears in times of trouble. Recent apparitions, like this one in Yankalilla, near Adelaide, are the focus of Kathleen's study. SINGINGRachael Kohn: Given the busloads of pilgrims to Yankalilla, it begs the question just how secular our society really is. I spoke to Kathleen Mc. Phillips in Newcastle. Kathleen, the terms post- modern and post- Christian are used very loosely today, and I think perhaps wrongly. Some people think it means no more Christianity. What do they mean to you? Kathleen Mc. Phillips: For me they indicate that the second term, Christian and modern, has been seriously derailed or destabilised. Rather than an after- modern or after- Christianity. I mean I don't think there's any real sense in which we could say we are in an after- modern kind of life, all the forms of modernity that we are familiar with, like democracy, capitalism, liberalism, industrialisation and so on, are still with us. Rachael Kohn: And indeed Christianity is still with us. Kathleen Mc. Phillips: Yes. And not only still with us, but in many aspects changing, transforming, growing, diminishing in lots of aspects. So I think these forms are very vibrant and undergoing immense change. I don't think we could say we're after- Christianity or after- modernity. Rachael Kohn: So when we see things like popular devotions around the miraculous appearances of the Virgin Mary in Australia today, and we'll be discussing three such cases, are we looking at the continuation of old time religion or something new? Kathleen Mc. Phillips: I think we're looking at both. There is a temporality there where we can see that the devotion to the Virgin has got a history, and it does continue but not in the same way that we would say 1. Europe would have looked like. So there are connections, definite connections but there are also new things about these forms or appearances, or apparitions. Mary appears, but she doesn't just appear for the faithful, and she doesn't appear with her usual apocalyptic message. She's appearing for maybe different reasons. Rachael Kohn: Well let's look at those cases. The first one, in an Anglican church in Yankalilla, which is a little town in South Australia, an apparition of the Holy Mother and child was seen in 1. Now I know there's a traditional explanation for it, but how do you think it connects to what's happening in society at the time? Kathleen Mc. Phillips: It's interesting when you look at Yankalilla, there are some very interesting aspects to that particular emergence of Mary and child. First of all she appears in the Anglican church which isn't the traditional site for the appearance of Mary, usually it's a Catholic site. And the second thing is that if you look at the development of that site. Initially it was a raised plaster on the side wall of the church, which one of the parishioners looked at and saw an image of Mary and child. It's actually only a fairly small surface area. Then there was a development of claims. So for example, some people saw Joseph there, the Holy Family, a rose symbol has been seen underneath that, somebody took a photo of a lady in white that appeared only in the photo but not in the church, and one of the parishioners has been channelling Mary and also Princess Diana. So there are these sort of very New Age magical elements to that apparition as well. But this particular image emerged around the same time as the publication of the Stolen Generation's report, and as you know that caused immense national trauma and it was really a sort of national lament I think, for the loss of those children. And one of the claims that was made about Yankalilla was that the Anglican church was built on the site of an Aboriginal massacre, and was also a corroboree site. Now how true those claims are I don't think they've ever been tested; they still remain at the sort of level of popular understanding. But the emergence of the sight at the same time as the national reconciliation and Stolen Generation's report, I think there's a link there. I think they're related. Rachael Kohn: Well of course it could also be the fact that it's the product of a bored and lonely priest who decided this was a good way to rev up business in his almost forgotten little church down there. Kathleen Mc. Phillips: Possibly. I mean there may be, but I think you can't reduce it just to that. Rachael Kohn: So it doesn't really matter in fact what might have started the whole thing; it clearly picked up a lot of other narratives or meanings? Kathleen Mc. Phillips: Yes. And I think this is the thing about the three sites that I looked at, they all did that. They may have begun with who knows, a particular push or a particular narrative, but they develop with pace into what I think are post modern religious sites. Rachael Kohn: Yes indeed, I saw that apparition and I have to say that I wasn't totally convinced. Sydney had its own version of a popular Virgin apparition in the seaside suburb of Coogee. Can you describe what it was? Kathleen Mc. Phillips: This was occurring around January 2. Bali bombings in which quite a number of Australians were killed. So the apparition appeared on a fence- post jutting out to sea just above the cliffs in Coogee. It was an apparition of Mary. It was first seen by a local resident, Christine Cherry, who said that she had been seeing this apparition between 3. I think one of the really interesting things about this site is that Christine Cherry said that she could see the Virgin, and she nominated the person as the virgin, although the apparition did not speak to her in any way. Christine Cherry isn't a Christian. She says she's spiritual and I think that means New Age, but she isn't actually a Christian, although there were various people who then came to the site who were Christians and who were indicating that the Virgin was speaking to them, or touching them or so- and- so. That particular site lasted for a few weeks. It got quite a lot of media attention. The local parish priest from the Catholic church came down and said it was trickery, and that people weren't to believe in it. It also happened in the summer holidays when beachgoing was at its height. People were coming to the site to and from the beach. The last time it was seen was I think it was late January 2. Rachael Kohn: Gosh, that was a real desecration I guess. And people must have felt that. Kathleen Mc. Phillips: They did. There was quite a lot of outrage and because Christine Cherry had linked that site herself with the Bali bombings. The apparition was seen almost - it was only weeks after that site had been renamed Dolphin's Point in recognition of those people in the Eastern Suburbs who had lost their lives in Bali, so she came up with the connection. Rachael Kohn: People on the street would have seen selling of souvenirs around that site, and I wonder whether that prompted some scepticism. I mean that whole problem of merchandising the sacred, I suppose it's very much part of our contemporary world. Kathleen Mc. Phillips: Absolutely. I don't think that's post- modern in any sense. I think that's really related to modernity and forms of capitalism. But Christine Cherry herself set up a store and started selling religious iconography, so I think this is one of the things about these sites, is that they're polyvalent, they're mixed in not just to religion, but also to other forms of social life. So we could expect to see markets set up and goods being sold and so on and so on, and there was enormous scepticism of course. I mean most of the media reports were quite sceptical, the parish priest was sceptical, the local council was sceptical, people who lived around, because it's such a urbanised area, so many people live in that area, were enormously put out, you know, parking spaces couldn't be found and such and such. So yes, I agree, I think there was a lot of scepticism, but still, it generated a lot of emotion. I think one of the functions of these sites is to try and hold together the contradictions that we are living in, in the modern world, and in a sense maybe the Virgin is representing lament or mourning. I mean the loss of so many people in one area in the Eastern Suburbs, I mean how does a community deal with that? Rachael Kohn: Yes. Well with the Rockingham Virgin in Perth, we have another manifestation of the Marian devotion, but it's certainly a very enigmatic one. Here a Virgin weeps fragrant oil, not just any time, but on feast days. Do you think its appearance was also a response to a disaster, the disaster of 9/1.
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