Journal articles on the topic 'Cult'
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1
Zhao, Rujuan, and Zhihao Li. "Research on the Intervention Path of Social Work in the Governance of Cults." Yixin Publisher 2, no. 2 (February 29, 2024): 69–76. http://dx.doi.org/10.59825/jcs.2024.2.2.69.
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The illegal activities of cult organizations have brought enormous human, material, and economic losses to the country and people, and have caused irreparable personal harm to innocent people. The repeated occurrence of self harm or violence against others caused by cults that harm society shows that the remnants of cults have not been completely eliminated. Under the joint crackdown of multiple government departments and systematic operation, large-scale cult organizations have collapsed, but sporadic and small-scale cult activities are difficult to completely eradicate. Therefore, eliminating the breeding ground for cults and gradually cleaning up the problem of cult governance in cult organizations should be highly valued by the Party and the government, and preventing sporadic cults from resurgence through various opportunities. In terms of cult governance, the government has invested a large amount of governance resources, severely cracking down on cults and transforming cult followers, while safeguarding the basic rights of individuals involved in cults and guiding them to return to the community. From the professional perspective of social work, using the theoretical perspective of social work to analyze the problems of cults, and proposing the use of the three major professional methods of social work to participate in the governance of cults and the transformation of cult believers, promoting better solutions to cult governance issues.
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Galimberti, Alessandro. "La política religiosa di Commodo = Commodus’ Religious Policy." ARYS. Antigüedad: Religiones y Sociedades, no. 16 (September 12, 2019): 347. http://dx.doi.org/10.20318/arys.2018.4316.
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Riassunto: La politica religiosa di Commodo presenta due momenti significativi che corrispondono a due diversi atteggiamenti sia verso la religione tradizionale e, più in generale verso i culti esterni, sia verso il cristianesimo. La svolta matura soprattutto negli ultimi anni del suo regno quando Commodo opera una rottura sia con il culto imperiale attraverso l’assimilazione a Ercole, che risulta tuttavia effimera, sia con la politica anticristiana di Marco che risulta più feconda e duratura in rapporto alle sorti del cristianesimo successivo.Abstract: Commodus’ religious policy shows two phases that correspond to two different attitudes both towards traditional religion and, more generally, to external cults, and towards Christianity. The breakthrough matured above all in the last years of his reign when Commodus made a break both with the imperial cult through assimilation to Hercules, which is however ephemeral, and with the anti-Christian policy of Marcus which is more fruitful and lasting in relation to the fate of subsequent Christianity.Parole chiave: Commodo, Ercole, Culti tradizionali, Cristiani.Key words: Commodus, Hercules, Traditional Cults, Christians.
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Muhtadin, Muhammad Akhsanul. "Peningkatan Kompetensi Guru PAI melalui Kegiatan Kultum Pagi di SMK PGRI 2 Kediri." AS-SABIQUN 5, no. 1 (January 1, 2023): 83–98. http://dx.doi.org/10.36088/assabiqun.v5i1.2675.
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Religious education is needed for every individual and as a school response to innovate such as cultural activities of teachers to students or students to students, one of which is with cult programs either from students to students or teachers to students, but in this study the cults were carried out by teachers to teachers. The focus of this research is how the preparation of teachers in delivering the morning cult, how to implement the morning cult and how the results of the morning cult activity on improving the competence of Islamic Religious Education (PAI) teachers at SMK PGRI 2 Kediri. This research is a type of qualitative research with a case study type using data collection methods; Observation, documentation and interview. The results of this study indicate that there is an increase in teacher competence, but the presenters do not yet have a detailed plan because they take into account the different readiness of each presenter, the implementation of the morning cult has been running smoothly even though there are still some obstacles from other teachers and the results of the cult activities morning cults can increase teacher competence, besides that morning cults can improve personal, social and professional skills of Islamic Religious Education teachers, but pedagogical competence does not increase significantly.
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Alarcón Hernández, Carmen. "Una aproximación al culto imperial en Hispania: avances interpretativos." REVISTA DE HISTORIOGRAFÍA (RevHisto) 28 (May 18, 2018): 183. http://dx.doi.org/10.20318/revhisto.2018.4213.
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Resumen: El presente trabajo ofrece una aproximación al culto imperial en la Península Ibérica. El análisis aborda los últimos estudios y avances interpretativos sobre su significado e introducción en Hispania y, de acuerdo con las últimas investigaciones arqueológicas, examina uno de los procesos más importantes que experimenta la veneración a los emperadores en la Península: su organización provincial en la Bética, la Tarraconense y la Lusitania.Palabras clave: culto imperial, sacerdotes provinciales, Hispania, sede provincial de culto imperial, domus imperatoria.Abstract: In this study, we present a critical approach to the imperial cult of the Iberian Peninsula. The analysis tackles the latest research and interpretative advances on the introduction of imperial worship in Hispania and, on the basis of the latest archaeological findings, we explore one of the most important processes of the imperial cult in the Iberian Peninsula: its provincial organization into Baetica, Tarraconensis and Lusitania.Key words: imperial cult, provincial priests, Hispania, provincial seat of imperial cult, domus imperatoria.
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Palayon, Raymund T., Richard Watson Todd, and Sompatu Vungthong. "From the temple of life to the temple of death: keyness analyses of the transitions of a cult." Corpora 17, no. 3 (November 2022): 331–61. http://dx.doi.org/10.3366/cor.2022.0262.
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Given their socially and personally beneficial teachings and practices, religious groups are generally seen as positive. However, some religious groups, specifically cults, can have destructive effects. The most notable destructive cult was Peoples Temple, led by Jim Jones, who convinced his followers to commit mass suicide in 1978 at Jonestown, Guyana. Previous research into Peoples Temple has mainly focussed on its social–psychological characteristics with limited applicability to other cults. This study investigates the transitions of Peoples Temple from sect to cult to destructive cult by examining the aboutness and communication styles through the patterns of key linguistic features in Jim Jones’ sermons from the 1960s to 1978 using keyness analyses. The findings show that sect sermons promote religious concepts through a personal involvement style which characterise the group as beneficial, while destructive cult sermons emphasise concepts not traditionally associated with religious discourse, together with the use of othering, intensifying, swearing and controlling styles, and thereby characterising Peoples Temple as dangerous. The cult sermons display dual characteristics which show the transition of Peoples Temple from being beneficial to detrimental. This study provides linguistic indicators for identifying the transitions of a religious group to a cult.
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Kulikova, Yulia V. "The cult of Sol in Ancient Rome (from ancient times to the reform of Elagabal)." LOCUS: people, society, cultures, meaning, no. 1, 2020 (2020): 46–63. http://dx.doi.org/10.31862/2500-2988-2020-1-46-63.
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The Solar cult can be found in the religious beliefs of many peoples. In Rome, the worship of the sun has been recorded since ancient times, unfortunately, the ancient authors left us only scattered mentions. The Importance of the cult of Sol grew with the transformation of the system of control, under the influence of Hellenism and penetrating the Roman worldview Oriental cults. In the course of its evolution, the cult of Sol became the part of the imperial cult, allowing to justify the emperor’s increasing power. However, in the reign of the emperor of Elagabal the essence of the Roman Sol was perverted by the oriental rituals of the new official cult.
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Ferri, Naser. "Cults and Beliefs in Pre-Christian Dardania." Godišnjak Centra za balkanološka ispitivanja, no. 41 (January 6, 2022): 135–58. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-41.8.
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Since there are not any epigraphic sources from the times before the Roman invasion of the Dardanian Kingdom (Mbretëria dardane), stone monuments with Latin inscriptions from the period of Roman invasion represent a source of enormous importance for the study of beliefs and cults on Dardan soils, both before the invasion and during the Roman rule, forgods and various cults, which were relicts of earlier times, are represented on epigraphic monuments of the first century A.D.According to the results of studies on about 600 epigraphic monuments dating from the beginning of our era until the time of expansion of Christianity as the official religion of the Roman Empire, it was attested that cults of native gods, official as well as nonofficial Roman cults, were worshipped on Dardan soils. From the cults of native gods epigraphically was testified worshipping of the cult of Andin (Deus Andinus, protector of family, home and community), Dardania (Dea Dardania, a goddess who personified Dardanian soils). Zbeltiurdusor Zbeltiurdud (the main Thracian god worshipped as a native godas well), Tatto (Illyrian god honoured by all Illyrian tribes particularly in Dalmatia), Silvan (Roman god, native gods were honoured by his name), Dracco andDraccena (divine couple connected with the cult of snake), Quadrivia (the goddess of crossroads), then certain local variants of the cult of Jupiter in forms of IOM Ulpianensis and IOM Paternus Aepilophius,IOM Propulsator, IOM Cohortalis, cults of some Genii (genii sttationis Municipi DD, Genii loci Illyrici, GeniiIllyrici), and also two unknown gods: Atta Sacra and Deus Mund(ritus?). From official cults of the Roman state worshippingof the cult of Jupiter alone was testified, or the cult of Jupiter together with goddesses Junona and Minerva,forming the divine trinity of Capitol, further worshippingof the cult of Diana, Mars, Bellone, Mercury, Neptun,Hercules, the Nymphs, Hercules, Liber and Libera,Terra Mater, Fortuna, Genii, Lares, Dii Manes as wellas the cult of the current emperor was also attested.Among nonofficial cults epigraphically were testifiedcults of greek and of oriental Origin such as: the cult of Zeus Ezaios, Apollo, Dionysus, Sabazios, Asclepios or Aesculapus, Heracles, Jupiter Dolichenus, Jupiter Melcid, Jupiter Melano, as well as the cults of Greek goddesses Hera, Hygia, Nemesis and Hylara, the cult of Egyptian gods Serapis and Isis, syrian goddess Atargatis or Dea Syria, honoring of the cults of personswho were made heroes after their death (Antinous and Alexander) and of mortals (Omphale, the queen of Lydia and one of the wives of Heracles). Honouring of all the above mentioned cults proves the presence of genuine liberalism of Dardanian soilas far as religious belief is concerned, which spread until the time when Christianity, despite persecutions of Roman officials and the rivalry of Mithraism, prevailed and became the official religion of the Roman Empire. Christian inscriptions on Dardanian soil began to appear by the end of the fourth century A.D. and became more frequent during the fifth and the sixth century, a time when earlier Social and Economic crises reached their culmination, when all strata ofpopullation turned to Church, seeking the meaning of life, hope and saviour.Thus church gained strength and became one of most important pillars of cultural and institutional continuity of the world of antiquity. Neverless, in the provinces where was centred the Roman Army, the christianism prevailed only until in the IVth and Vth century BC because the Roman Army was the last stronghold of the paganism.
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Neal, Lynn S. ""They're Freaks!": The Cult Stereotype in Fictional Television Shows, 1958––2008." Nova Religio 14, no. 3 (February 1, 2011): 81–107. http://dx.doi.org/10.1525/nr.2011.14.3.81.
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This article analyzes the stereotypical portrayal of cults on fictional television shows and demonstrates the vital role that this popular culture form plays in the dissemination of anticult ideology. Through an in-depth examination of five episodes that aired between 1998 and 2008, it delineates how these shows employed stereotypical cult elements, such as fraud and violence, as well as contrasts in clothing, setting, and lifestyle to differentiate conventional religion from the dangers and delusions of cults. Further, the article reveals how usage of the cult concept is not limited to the present context and documents the historical pervasiveness of the cult stereotype on television since 1958. By highlighting these patterns, this study shows the power and implications of the cult stereotype. It illuminates how these television shows constitute a powerful force in defining and policing the boundaries of religious legitimacy in American culture.
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Żyromski, Marek. "Some European roots of the personality cult phenomenon – the attempt of comparative approach." Rocznik Integracji Europejskiej, no. 13 (December 31, 2019): 7–29. http://dx.doi.org/10.14746/rie.2019.13.1.
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The aim of this article is an attempt of comparative approach to the personality cult phenomenon, which formed the distinctive feature of three totalitarian political systems developed in Europe after the first world war, namely Italy during the rule of Benito Mussolini, Nazi Third Reich and the Stalinist Soviet Union. And so, after some general presentation of personality cults centered on three leaders of these totalitarian political systems, four general questions had been analyzed. These were as follows: some so-called “cult products”, some methods used in the cult’s propaganda, some functions of the cult of personality and finally some attitudes of totalitarian political leaders toward the cult of personality.
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Moraes, Marcelo José Derzi. "Violências Identitárias." Ítaca, no. 19 (January 8, 2012): 163–73. http://dx.doi.org/10.59488/itaca.v0i19.176.
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Resumo: O culto narcisista em relação ao identitário, pode se tornar uma ameaça ao Outro. Nesse texto, veremos que o culto ao identitário é sempre uma violência a outrem. Mas que, no entanto, como estratégia política, é de extrama necessidade, que esse culto aconteça com o intuito de se buscar Justiça. Mas que sempre esteja sob vigília para não se corromper e praticar uma violência a singulariedade do outro.Palavras-chave: Cultura; violência; identidade; estratégia; desconstrução.Abstract: The narcissistic cult in relation to identity, can become a threat to the other. In this text, we see that the cult of violence is always an identity to others. But that, however, as a political strategy, is extrama need that to happen this cult in order to seek justice. But that is always awake in order not to corrupt practice and violence on the othersingularity.Keywords: Culture; violence; identity; strategy; deconstruction.
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Gill, Graeme. "The Stalin Cult as Political Religion." Religions 12, no. 12 (December 17, 2021): 1112. http://dx.doi.org/10.3390/rel12121112.
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Political religion is a concept that gained prominence around the middle of the twentieth century, being associated for many with the idea of a totalitarian regime. Political religion was seen as a secular ideology whose followers took it up with the enthusiasm and commitment normally associated with adherence to religion. Comprising liturgy, ritual and the sacralization of politics, it created a community of believers, and usually had a transcendental leadership and a millennial vision of a promised future. This paper will explore the utility of this concept for understanding leader cults in authoritarian regimes. Such cults have been prominent features of authoritarian regimes but there is little agreement at the conceptual level about how they should be understood. One of the most powerful of such cults was that of Joseph Stalin in the Soviet Union from 1929 to 1953. This paper analyses this cult in terms of liturgy and ritual and concludes that despite some aspects that are common between the cult and religion, most ritualistic aspects of religion find no direct counterpart in the cult.
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Lourié, Basil. "Five Anastasiae and Two Febroniae: A Guided Tour in the Maze of Anastasia Legends. Part One. The Oriental Dossier." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 252–89. http://dx.doi.org/10.15688/jvolsu4.2021.6.20.
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The recent data related to the legend of St Anastasia in Byzantium require a fresh analysis of the mutually connected cults of Anastasia and Febronia in both the Christian East and West. Part One of the present study is focused on the East, whereas Part Two will be focused on the Latin West. In Part One, the cult of Anastasia is discussed especially in Constantinople from the mid-fifth to the fourteenth centuries, with special attention to the epoch when the Imperial Church was Monothelite (seventh century). In this epoch, a new avatar of St Anastasia was created, the Roman Virgin, whose Passio was written on the basis of Syriac hagiographic documents. The cult of this second Anastasia was backed by Monothelite Syrians, whereas the fifth-century cult of Anastasia in Constantinople was backed by the Goths. Transformations of Anastasia cults in the era of state Monothelitism were interwoven with a new Syriac cult of Febronia of Nisibis that appeared in the capital shortly after its creation in Syria in a Severian “Monophysite” milieu.
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Crabtree, Charles, Holger L. Kern, and David A. Siegel. "Cults of personality, preference falsification, and the dictator’s dilemma." Journal of Theoretical Politics 32, no. 3 (July 2020): 409–34. http://dx.doi.org/10.1177/0951629820927790.
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We offer a novel rational explanation for cults of personality. Participation in a cult of personality is psychologically costly whenever it involves preference falsification, with the costs varying across individuals. We highlight two characteristics associated with lower individual costs of preference falsification: (i) loyalty to the regime and (ii) unscrupulousness. Different characteristics might serve the regime better in different roles. Using a simple formal screening model, we demonstrate that one’s participation in a cult of personality improves the dictator’s personnel decisions under a wide variety of circumstances. Decisions are most improved when subordinates’ characteristics that better enable cult participation are correspondingly valued by dictators. Dictators who can manipulate the costs that cult participants pay find it easiest to ensure that correspondence. Our model also highlights the importance to dictators of not believing their own propaganda, and their need to offer increasingly extreme acts of cult participation as old acts become normalized.
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Makeeva, Vladislava Igorevna. "Corinthian cult of Medea's children." Человек и культура, no. 4 (April 2021): 134–42. http://dx.doi.org/10.25136/2409-8744.2021.4.36407.
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The myth of Medea and her children is commonly known as the story of the mother who kills her own children for the sake of vengeance to her husband. Most often, she is remembered from the eponymous tragedy of Euripides. However, different authors can describe other circumstances of the demise of children. In these variations of the story, Medea does not kill the children, but becomes the cause of their demise, trying to prevent them from it. According to one of the versions, she tries to make them immortal, but her attempts fail. Although, as a matter of fact the children of Medea acquire immortality in the form of cult. Another blames the Corinthians. Children seek salvation in the Temple of Hera Akraia, where they have been murdered by angered Corinthians. This story is reflected in the myths associated with the redemption cults. The murder entails condemnation of the community – pestilence, appeal to the oracle, sacrifices, and establishment of the permanent cult. The analysis of components of the cult and comparison with other cults, which consist of a combination of initiation rights and heroic offerings, suggests that the Corinthian cult of Medea’s children implied both, the mourning that requires redemption and initiation rites.
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Coates, Dominiek. "Significance and Purpose of the “Anti-Cult Movement” in Facilitating Disaffiliation From a New Religious Movement." International Journal for the Study of New Religions 3, no. 2 (December 31, 2012): 213–44. http://dx.doi.org/10.1558/ijsnr.v3i2.213.
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The current study investigates the experiences of 23 former members of New Religious Movements (NRMs) or cults with anti-cult practices and discourses in Australia. All the participants in this study report some involvement with anti-cult practices and/or engagement with brainwashing explanations of NRM affiliations; however, they describe the significance of these anti-cult resources for their sense of self in different ways. The findings suggests that for some former members anti-cult resources, in particular the brainwashing discourses, merely served as a convenient account through which to explain or justify their former NRM affiliation and manage embarrassment or possible stigmatisation, while for others these resources served an important identity function at a time of loss and uncertainty. These participants describe their involvement with anti-cult practices as a much needed identity resource in which they could anchor their sense of self following the dramatic loss of identity associated with NRM disaffiliation. To make sense of the variations in the way in which anti-cult practices and discourses informed the participants” sense of self Symbolic Interactionist understandings of the self are applied.
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Carlstone, Jamie, and Ermine Algaier. "<i>Cultus, Cult, and Cults</i>." TCB: Technical Services in Religion & Theology 32, no. 1 (January 30, 2024): 1–6. http://dx.doi.org/10.31046/tcb.v32i1.3414.
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Library of Congress Subject Headings (LCSH) contains 244 subject headings that use the term “Cult” somewhere in the record. Many of the uses of “Cult” in LCSH are inaccurate, offensive, and outdated. This article is an analysis of the problem and a proposal for how to begin addressing the issues with “Cult” in LCSH.
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Papadopoulou, Chryssanthi. "Attic sanctuaries." Archaeological Reports 64 (November 2018): 103–12. http://dx.doi.org/10.1017/s0570608418000224.
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Over the course of the last 15 years numerous sanctuaries have been excavated in Attica. Some of these cult places provide us with additional information on important Athenian state cults, such as the cult of Athena Pallenis, while others offer new information about deme or rural cults. Eleven sanctuaries are presented in this article, along with the quarry that provided the building material for the Sanctuary of Artemis Brauronia. These range from extensive sanctuaries with numerous buildings, to humble open-air shrines with no permanent structures other than a peribolos wall. They mostly date to the Archaic and Classical periods, although some appear to have operated from the Geometric period. Only two of the sanctuaries are Roman. Finds from these cult places attest to the dedication of offerings and/or communal feasting. Unfortunately, it is not possible to identify the deities worshipped at all of the sanctuaries presented.
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Bykovskaya, Aleksandra V. "Artemis Cult on Bosporus: General and Local Features." Vestnik NSU. Series: History, Philology 20, no. 8 (October 28, 2021): 9–22. http://dx.doi.org/10.25205/1818-7919-2021-20-8-9-22.
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The article studies the Artemis worship on the Bosporus, including goddess’ common and local characteristics. Various religious beliefs related to Artemis had been present in Panticapaeum since its foundation in the 7th century BC due to first Milesian colonists, including apparently Artemis Delphinia and Chitone cults. More recently Artemis of Ephesus and Artemis Piphia cults appeared. Generally Artemis cult contains some archaic elements, among them the Great Goddess (especially in Artemis Tauropolos cult) and the Mistress of Animals features. Those elements were popular in the Bosporan religion, as reflected in unique monuments from the region, such as the statue of goddess with bull skull sitting on the acanthus plant. Hecate cult allegedly entered Panticapaeum from Miletus in Asia Minor version. Gradually in the Hellenistic period there is emerged Artemis-Hecate-Ditagoia cult as a result of several factors, among which were local and Attic influences. Artemis-Hecate as a savior had a strong connection with afterlife and magic rituals. The next flourishing of Artemis cult occurs in the Mithridates period due to the ruler’s support of Greek religion. Nevertheless, the continuity of religious traditions took place. A sanctuary devoted allegedly to Artemis-Hecate was built in the Panticapaeum acropolis, close to the Cybele temple. At this time sacral reliefs with Cybele, Hermes and Hecate became popular throughout the state of Bosporus. The monuments reflected a scene of the journey into the underworld, and Hecate perhaps acted as a deity of borders and gatekeeper.
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Ivanovich Kolonitskii, Boris. "The Genealogy of the “Leader of the People”: Images of Leaders and the Political Language of the Russian Revolution of 1917." Russian History 45, no. 2-3 (August 31, 2018): 149–77. http://dx.doi.org/10.1163/18763316-04502002.
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Boris Kolonitskii continues his studies of the cult of Alexander Kerensky in 1917 and the larger issues of the vocabulary used to describe leaders and the nature of cults and their relationship to authoritarianism in Russian and Soviet history. He reviews the linguistic fields surrounding such revolutionary figures as Miliukov, Rodzianko, Chernov, Plekhanov and Lenin and shows how politicians may become hostages of their own rhetoric. Hero image terminology can sanctify the leader. But even negative publicity or criticism can lead to the strengthening of the cult image. The construction of cults is subject to reversals and shifting creativity. Cults have pre- histories and are vital to our understanding of 20th century politics.
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Szonyi, Michael. "National Gods and Local Contexts: Distinguishing the Five Emperors and the Five Manifestations in Late Imperial China." Montréal 1995 6, no. 1 (February 9, 2006): 59–79. http://dx.doi.org/10.7202/031088ar.
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Abstract Many scholars of late imperial China have argued that the imperial state's sanctioning of certain cults was an important factor in the standardization of Chinese culture. This paper is a case study of the Five Emperors, a local cult which was not only not sanctioned, but actively suppressed by state officials. In response, worshippers of thecult concealed their deities behind the Five Manifestations, a cult which was state sanctioned. But the cult retained distinctive rituals, iconography, and representations in local popular culture. The conflation of the Five Emperors with other trans-local cultures demonstrates that the standardization of Chinese culture was often only illusory, concealing enduring local distinctiveness.
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Nur, Aslam. "KEARIFAN LOKAL DAN UPAYA PENANGGULANGAN ALIRAN SESAT DI ACEH." Jurnal Adabiya 18, no. 2 (March 13, 2017): 1. http://dx.doi.org/10.22373/adabiya.v18i35.1201.
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The emergence of a cult is a prominent issue in Aceh in the last decade. Some stream cults have highly attractiveness power, especially among young people and students, so that they are joining into this stream. This situation led to unrest in people's daily lives, especially among the parent, religious leaders and community leaders. One way to reduce the appearance of this cult is through reinforcement the local wisdom. Based on local knowledge Aceh there are three forces that must be reaffirmed, namely, household, informal leaders in villages and educational institutions. Through the strengthening of the three institutions, it is hoped, a cult will not develop in Aceh
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Curnow, Trevor. "The Cult of Asclepius: Its Origins and Early Development." Bulletin of the John Rylands Library 89 (September 2013): 67–83. http://dx.doi.org/10.7227/bjrl.89.s.5.
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This article explores the origins and early development of the cult of Asclepius. Most of the relevant materials are found in classical literature, although archaeology can also help to shine some light on certain areas. Unsurprisingly, the origins of the cult are quite obscure. A number,of places in ancient Greece competed for the honour of being his birthplace, and there is no conclusive reason for deciding in favour of any of them. One thing that is constant in the stories told about him is that Apollo was usually his father. Another constant in the history of the cult is the practice of incubation. It seems likely that the cult brought together and combined elements of several healing cults that were originally quite separate. The cult emerged at the same time that Hippocratic medicine was developing. A new understanding of the nature of the soul, and the relationship between it and the body was also taking root. It is reasonable to believe that these facts are related, although harder to say exactly how.
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Чешмеджиев, Димо, and Anita Kasabova. "Notes on the cult of the fifteen Tiberioupolitan martyrs in medieval Bulgaria." Studia Ceranea 1 (December 30, 2011): 143–56. http://dx.doi.org/10.18778/2084-140x.01.09.
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The cult of the fifteen Tiberioupolitan martyrs is one of the most intriguing cults in medieval Bulgaria. There are, however, a lot of questions about this cult, some of which I address in this paper. The earliest evidence of the cult is their mention in the Evangelarium Assemani (late 10th – early 11th C ), at 29th August, but only three of the martyrs are listed. Another important source for this cult is the well-known Life of Clement of Ohrid by Theophylact of Ohrid, called The martyrdom of the fifteen Tiberioupolitan martyrs (late 11th or early 12th C ). One of the most interesting evidences, however, is the very discovery of the relics, dated back to the reign of khan Boris I (852–889), when the relics proved miraculous. According to the recent studies, the cult of the fifteen martyrs was wide-spread in the region of Stroumitsa and the name of the town where the relics were placed, did not change due to them but due to a historical factor – someone called Tiberius. On the other hand, however, no Greek manuscripts mention the martyrs, except those coming from the diocese of the Ohrid archbishopry. The facts shown above proves that the cult was imported soon after the baptizing of the Bulgarians.
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Prokopenko, Yuriy. "Elements of the Hearth Cult Complex in the Funerary Practice of the Population of the Central Ciscaucasia in Scythian and Sarmatian Periods." Stratum plus. Archaeology and Cultural Anthropology, no. 3 (2022): 267–79. http://dx.doi.org/10.55086/sp223267279.
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The article discusses the cult objects found in the burials of the Scythian and Sarmatian times of the Central Ciscaucasia: metal chains, vessels with pebbles and chains, bronze cauldrons, cauldron-shaped pendants, etc. Using the legends of the Nart sagas about Batraz, the God of Thunderstorms and the Lightning, and ethnographic data on the above cult objects, the author reconstructs elements of a complex cult of hearth. Two different variants for cauldron-shaped pendants and chains finds both on the sites of steppe cultures of Scythians and Sarmatians and in the autochthonous burials of Koban culture in the territory of the Central Ciscaucasia indicate the coexistence in the region of two substantially similar hearth cults: steppe (Indo-European) origin, first brought by the Scythians, later by the Sarmatians, and autochthonous (Indo-European) origin, known from the Middle Bronze Age (finds of bronze pot-shaped pendants), cultivated by the population of Koban culture. Finds of vessels with pebbles and chains, cauldron-shaped pendants and other objects associated with the hearth cult in the burials of the last centuries BC in the foothill areas of the Central Ciscaucasia — the area with the mixed population, suggest a symbiosis of the two cults, similar by type, but different by their origin.
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Eze, Ekenedirichukwu, Christian I. Nnadi, Collins I. Ugwu, and Christopher O. Okwor. "Gender Autonomy in Contemporary Ezenwanyi Cult of Northern Igbo." IKENGA International Journal of Institute of African Studies 24, no. 3 (September 30, 2023): 1–14. http://dx.doi.org/10.53836/ijia/2023/24/3/007.
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The increasing spiritual consciousness in Igboland since the end of the civil war has created conditions for the emergence of several cult groups. One of such cults is the Ezenwanyi practice. It has in recent times gained more prominence. What started as a call to serve the spiritual needs of the people, has grown to include other interests. The cult’s uniqueness, as the name literally implies (woman king), is that its membership is an exclusive reserve of women. This has raised a number of questions: Why this female chauvinism? Is it a counter to other male cults? Do the gods also recognise gender speciality in discharging certain spiritual functions? Is it possible in a supposedly patriarchal society such as the Igbo, to have a spiritual cult group that excludes the male folk? Is it part of female empowerment? Apparently, these questions have not been adequately addressed in the literature. Therefore, in this study, the authors explored the notion of gender autonomy in the Ezenwanyi cult in Enugu-Ezike, Obollo-Afor and Okpuje using a descriptive narrative technique. The findings reveal that (apart from claims of call to service, peer influence, economic interest and social relevance), cultural revival is evident in the growing interest in and proliferation of the Ezenwanyi cult practice.
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Biela, Bening Salsa, and Muhammad Zainal Muttaqien. "PERSUASIVE COMMUNICATION IN CULT-THEMED MOVIES: A SOCIO-PRAGMATIC STUDY." Mahakarya: Jurnal Mahasiswa Ilmu Budaya 4, no. 1 (June 30, 2023): 11–24. http://dx.doi.org/10.22515/msjcs.v4i1.5186.
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The practice of cults has been proven to be dangerous to the mental health of the victims. This study analyzed and demonstrated some samples of persuasive communication techniques used by cults in recruiting and brainwashing their members in a cult-themed movie and a cult documentary, as well as their effects on the victims and how the victims respond to them. The study used a descriptive qualitative approach, and the data were taken from Midsommar and The Sacrament. The 70 data in words and non-verbal gestures were analyzed with a sociopragmatic approach, particularly Perloff's persuasive communication techniques, Miller's persuasive communication effects, and Cialdini's six basic human tendencies in responding to persuasive communication. This study found that 1) persuasive communication in Midsommar was dominated by using the interpersonal persuasion technique, whereas in The Sacrament was dominated by using the exact message, 2) the shaping effect dominated both movies and 3) the liking tendency dominated both. This study hopes to give an understanding among the readers and society about how persuasive the cults use communication to recruit and brainwash their targets so that they would not fall into the danger of cults in real life Keywords: brainwashing; cult; movie; persuasive communication; socio-pragmatics
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Vasiljevic, Marija. "The transformation of the cult of Saint Luke in Late Medieval Serbian lands." Zbornik radova Vizantoloskog instituta, no. 60-1 (2023): 397–415. http://dx.doi.org/10.2298/zrvi2360397v.
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The paper investigates the nature of the commemoration of saints using the cult of the evangelist Luke in late medieval Serbian lands as a case study. It analyses St. Luke?s veneration starting from the middle of the 14th century, focusing on the changes that occurred after the translation of the saint?s relics to Smederevo on January 12, 1453. The research showed that the cult was transformed with the frequency of commemoration and the importance attributed to Luke?s feast days. In addition, the content of the cult is related to the Serbian environment, especially the capital of the Serbian Despotate, in two ways: by translating Constantinopolitan texts associated with his cult and by compiling new writings. Thus, the veneration of all-Christian saints with stable and lasting cults also proves to be a very dynamic process, in which the focus on the saint?s relics has a vital role.
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Szabó, Csaba. "Sacralised spaces of Mithras in Roman Dacia." Acta Archaeologica Academiae Scientiarum Hungaricae 72, no. 1 (August 3, 2021): 55–65. http://dx.doi.org/10.1556/072.2021.00004.
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AbstractThe Roman cult of Mithras is one of the most well documented cults in Roman Dacia, having almost 300 archaeological finds (epigraphic and figurative sources) produced in less than 170 years during the 2nd and 3rd centuries AD. Although the rich materiality of the cult attracted European attention already in the 18th century, sacralised spaces of Mithras in Dacia – the mithraea of the province – were rarely analysed. This paper presents a systematic overview of the archaeologically and epigraphically attested sanctuaries. Based on the rich material of the cult it will present a new catalogue of sanctuaries of Mithras in Roman Dacia for the first time contextualising them in a new space taxonomy of Roman religious communication.
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Chakrabarti, Kunal. "The Purānas and the making of the cultural territory of Bengal." Studies in People's History 5, no. 1 (April 12, 2018): 1–12. http://dx.doi.org/10.1177/2348448918759849.
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The article proceeds from the hypothesis that Bengal was peripheral to the main Brahmanical zone, and that many religious beliefs and ritualistic practices existed there, probably in much diversity, before Brahmanism established its dominance. Brahmanism absorbed, modified and unified the local cults. The article takes the cult of the Goddess Maṅgalacaṇḍī as an illustration of how it is specific to Bengal and drew on various local rituals and beliefs in goddesses locally prevalent previously, but now regionalised. The cult as it was being formed was also sought to be accommodated in the Punāṇic framework: thus Bengal was given its particular cults, while preserving its place in the Brahmanical world.
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Sem, T. Y. "Tungus-Manchu Traditional Beliefs. Part 1: Fertility Cult and Images of Divine Ancestresses." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 3 (October 27, 2021): 112–18. http://dx.doi.org/10.17746/1563-0110.2021.49.3.112-118.
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This article explores the traditional beliefs of the Tungus-Manchu peoples and is based on the hermeneutic and comparative analysis of the fertility cult. Some of its aspects are related to images of divine ancestresses, the tree of life, the hearth cult, ancestral lineage, and animistic beliefs. For the fi rst time, cults of fertility, as well as those of divine ancestresses, are regarded as an integral whole. This analysis demonstrates that images of ancestresses are preserved in mythology, rituals (specifi cally domestic ones), tribal culture, and cultural features related to birth, shamanism, ludic culture, and applied art. Also, they relate to the hearth cult, fi re rites, the tree of souls or tree of life, creation, and shamanism as part of folk medicine and rites of passage. The conclusion is made that the Tungus-Manchu fertility cult is an inherent religious system, relevant to the mentality, archetypal cultural values, ethno-cultural specifi city, and contacts with other peoples.
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Panagiotidou, Olympia. "Secrecy in the Mithras Cult: Concealment, Cognition and Social Cohesion." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (December 2018): 667–79. http://dx.doi.org/10.1556/068.2018.58.1-4.38.
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Summary Secrecy was one of the major features of the so-called mystery cults that met with significant diffusion and popularity throughout the Greco-Roman world. The Roman cult of Mithras was a particular example of mysteries that took place in secret, without any public aspect. This paper examines the ways in which the major symbolic systems of the Mithras cult, the mithraea, the scene of the tauroctony and the hierarchy of the initiatory grades, would have operated as elaborated security systems that would have contributed to the secrecy of the cult, obstructing both the physical and cognitive access of the uninitiated to their symbolic meanings. Further, the cognitive processes that mediate the attractiveness of secret communities and forge social cohesion among members of secret groups are explored. It is argued that secrecy was a crucial aspect which would have promoted the formation of close exclusive communities of Mithraists and the development of social cohesion between the cult members.
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Bouchy, Anne-Marie. "The Cult of Mount Atago and the Atago Confraternities." Journal of Asian Studies 46, no. 2 (May 1987): 255–77. http://dx.doi.org/10.2307/2056014.
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AbstractsMount Atago lies northwest of the ancient capital of Kyoto. Because of its long history and the cult that has been associated with it from early times, the mountain provides a typical example of Japanese religion. Like all sacred mountains in Japan, a cult of ancestors was originally attached to Mount Atago. During successive centuries this cult served as a base for other cults: of fire, the tengu, the Bodhisattva Jizō, and Shōgun Jizō. It also served as the base for a large popular cult with branches all over the country, which still exists. The complex structure of the popular cult contains a harmonious blend of elements of archaic religion, Shinto, and Buddhism. From early times until the Meiji period, its organization was directed by a group of the mountain ascetics known as yamabushi, who lived on the mountain itself. A sad consequence of the Meiji Restoration was the dispersion and disappearance of this group as well as most of the documents concerning Mount Atago. In an effort to reconstruct the history of the cult, the writer has consulted the few documents that still remain, which are found among local chronicles and classical texts. The study also discusses the religious and social characteristics of the Atago confraternities (kō), which are found in towns and villages even today, and their position in relation to the general phenomenon of confraternities in Japan.
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Taylor, Jeremy E. "Republican Personality Cults in Wartime China: Contradistinction and Collaboration." Comparative Studies in Society and History 57, no. 3 (June 25, 2015): 665–93. http://dx.doi.org/10.1017/s0010417515000249.
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AbstractThis paper explores the development of the Wang Jingwei personality cult during the Japanese occupation of China (1937–1945). It examines how the collaborationist Chinese state led by Wang sought to distinguish its figurehead from the person he had replaced, Nationalist leader Chiang Kai-shek. Drawing on visual, archival, and published sources, it traces the development of the Wang cult from the early years of the war, and argues that the unusual context in which the cult evolved ultimately undermined its coherence. The case of Wang Jingwei illustrates how the Chinese case more broadly can enhance our understandings of personality cults that develop under occupation. To this end, I compare the Wang regime with various European “collaborationist” governments that sought to promote their leaders in similar ways.
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Marjanovic-Dusanic, Smilja. "Patterns of martyrial sanctity in the royal ideology of medieval Serbia continuity and change." Balcanica, no. 37 (2006): 69–79. http://dx.doi.org/10.2298/balc0637069m.
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Especially important for the development of the holy king concept with the Serbs appears to be the early period of Serbian sovereignty, initially in Zeta, and subsequently in Raska under Stefan Nemanja and his descendants. During the eleventh century, cults of royal martyrs arise across the Slavic world, receiving a most enthusiastic response connected with the spread of the martyrial and monastic ideals in Byzantium. The cult of St Vladimir is the earliest royal saint's cult with the Serbs, and it is rightfully set apart from the ideologically consistent whole encompassing the subsequent cults of the Nemanjic rulers. The cult of this royal saint undergoes a change in the twelfth century as regards the image of the exemplary ruler. The martyrial cults of holy kings emerge in medieval Serbia only in the fifteenth century, under the influence of completely different motives. The cults of national royal saints associate domestic dynasties with the Old Testament-based traditions of God-chosenness, which play a central role in the processes of securing political legitimation for ruling houses. At the turn of the fourteenth and fifteenth centuries, we can see both the national and universal relics being used for raising an awareness of chosen ness observable in expanding the sacred realm as the fatherland's prayerful shield. In that sense, all-Christian relics, especially those of Constantinopolitan provenance, become integrated into domestic traditions.
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Finnemore, Daniel. "Breaking the Cult of Masculinity –The Other Lamb, Midsommarand Empowerment on Screen." Vol. 5 No. 1 (2024) 5, no. 1 (April 30, 2024): 1–11. http://dx.doi.org/10.33093/ijcm.2024.5.1.1.
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It is not only cult cinema but also the representation of the ‘cult’ on screen that can provide vital opportunities to de-centre destructive masculinity and ask questions about wider gender power struggles. Female characters that are at the centre of cult cinema, driving the narrative and breaking the rules of masculine control are not a new phenomenon. From Pam Grier’s ferocity in films such as Coffy (1973) and Foxy Brown(1974) to Kurt Russell’s brutal takedown in Tarantino’s Death Proof (2007), cult film has long been a platform for destabilising the notion of traditional gender hierarchies. The notion of the ‘cult’ itself, however, has long been thought of and (represented on screen) as an all-male power trip with disastrous consequences for those that believe. As far back as The Seventh Victim (1943) and Rosemary’s Baby (1968), there have been many manifestations of cult violence towards woman on screen but there is also a cannon of films that use cinematic representations of the cult to change the narrative and bring wider gender politics to the surface. Two such contemporary examples of this are Małgorzata Szumowska’s The Other Lamb (2020) and Ari Aster’s Midsommar (2019). Both films offer nightmarish manifestations of cult mechanisms and control that at first seem to once again place men and masculinity in pole position. This paper will examine how the narrative, character and cinematic language of both films offer a more complex and subversive discourse linked to female empowerment. They use the medium to offer cautionary, and often shocking, on-screen representations that attempt to disrupt traditional, male led power structures and can also be read as a commentary on wider society and not simply the cults that they portray.
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Xin, Junqing, Baoxiang Fan, Han Ji, and Bin Li. "The Influence of Self-esteem and Sense of Security to the Cognition of the Destructive Cult of College Students." Asian Social Science 15, no. 8 (July 23, 2019): 65. http://dx.doi.org/10.5539/ass.v15n8p65.
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In this study, self-esteem scale (SES), Security Questionnaire (SQ) and cult susceptibility test questionnaire were used to investigate 350 college students in Beijing, and the results were analyzed to explore the influence of self-esteem and sense of security on college students’ cognition on cults. The results indicate obvious differences in demographic variables and correlations among college students’ self-esteem, their sense of security and their cognition on cults. In addition, due to the predictive functions of self-esteem and sense of security, the cult confusion among college students can be prevented by improving their self-esteem and sense of security by means of introspection, feedback from others and participation in practice.
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Thomson, John A. F. "St Eiluned of Brecon and her Cult." Studies in Church History 30 (1993): 117–25. http://dx.doi.org/10.1017/s0424208400011657.
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THE cult of St Eiluned is much more fully documented than the Saint herself, being described in two sources, of the twelfth and fifteenth centuries. These must therefore be the starting-point for an investigation both into the Saint’s historicity, which is at best dubious, and into the significance of the cult, which throws light on religious practices over a very lengthy period. Aspects of these practices, and comparisons with other cults elsewhere, may well point to an early origin for this one.
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Lau, George F. "Animating Idolatry: Making Ancestral Kin and Personhood in Ancient Peru." Religions 12, no. 5 (April 21, 2021): 287. http://dx.doi.org/10.3390/rel12050287.
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Historical and archaeological records help shed light on the production, ritual practices, and personhood of cult objects characterizing the central Peruvian highlands after ca. AD 200. Colonial accounts indicate that descendant groups made and venerated stone images of esteemed forebears as part of small-scale local funerary cults. Prayers and supplications help illuminate how different artifact forms were seen as honored family members (forebears, elders, parents, siblings). Archaeology, meanwhile, shows the close associations between carved monoliths, tomb repositories, and restricted cult spaces. The converging lines of evidence are consistent with the hypothesis that production of stone images was the purview of family/lineage groups. As the cynosures of cult activity and devotion, the physical forms of ancestor effigies enabled continued physical engagements, which vitalized both the idol and descendant group.
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Crimella, Matteo. "Λογικὴ λατρεία (Rom 12,1). The Pauline Idea of Worship between the Hebrew and Hellenistic Worlds." Verbum Vitae 39, no. 3 (September 30, 2021): 791–806. http://dx.doi.org/10.31743/vv.12817.
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This essay focuses on a passage from the Letter to the Romans, better on a famous expression: λογικὴ λατρεία (Rom 12,1). After having studied its context in some depth, it shows how Paul operates in a dual direction: the apostle removes from the expression any kind of semantic link bound up with the cult; he also attributes to it a profane semantic. Paul does not intend to oppose the two cults, Jewish and Christian. His words imply that, like the ancient Israel before them, the Christian believers should also be distinguished for their cult. Christian worship is conceived in a different way. It is far from being a spiritualisation of the cult. Such a reduction is excluded by the object of the sacrifice, «your bodies». Paul operates in two directions: on the one hand, he avoids the trap of supersessionism with regard to the Jewish cult; on the other hand, he excludes a spiritualisation (or interiorisation) of Greek religious practices. Paul’s language is distinct both from the great tradition of Israel and from the Hellenistic world.
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Yin, Liangen, and Terry Flew. "Xi Dada loves Peng Mama." Thesis Eleven 144, no. 1 (February 2018): 80–99. http://dx.doi.org/10.1177/0725513618756098.
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With Xi Jinping’s consolidation of political power in China, a personality cult has increasingly emerged. In this article, we analyze online documents and state news media to argue that this phenomenon is driven in part by local government officials and traditional media but most significantly by individual Chinese ‘netizens’. The current personality cult phenomenon is thus primarily society-driven and bottom-up rather than state-driven and top-down. We argue that the rise of this personality cult around Xi has its roots in national anxiety in an important transitional period in China. While some worry about a possible return to the politics of the Cultural Revolution by encouraging this personality cult, others are responding to economic anxieties and to the social anxieties created by social injustice greatly due to official corruption. We conclude that the possibility of society-driven personality cults will increase over time, as a paradoxical corollary of the potential of new media to allow for the democratization and opening up of politics and culture to new voices.
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Zivkovic, Tibor. "The earliest cults of Saints in Ragusa." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 119–27. http://dx.doi.org/10.2298/zrvi0744119z.
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The peripheral zones where the Constantinopolitan and Roman ecclesiastical influences met often contain evidence of the intermingling of the cults characteristic of both Churches. The cult of St Pancratius, well established in Ragusa (Dubrovnik) during the Early Middle Ages, could be a good example for the studies on ecclesiastical matters in Dalmatia. The question is, when and under which political circumstances the cult of St Pancratius was established in Ragusa. Whether it was caused by unilateral action of Pope or joint policy of Constantinople and Rome.
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Madsen, J. M. "CASSIUS DIO AND THE CULT OF IVLIVS AND ROMA AT EPHESUS AND NICAEA (51.20.6-8)." Classical Quarterly 66, no. 1 (April 25, 2016): 286–97. http://dx.doi.org/10.1017/s0009838816000252.
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This paper considers Cassius Dio's account of the early worship of Augustus. Its main focus is the number of cults consecrated to the worship of Rome's new undisputed leader and his father, the now deceased and deified Divus Iulius, after the triumvir, on his way back from Alexandria in 29 b.c.e., wintered in Asia Minor. In his account of how the first official worship of Augustus was organized, Dio describes how Augustus let two separate cults inaugurate: a joint cult to the worship of Divus Iulius and the goddess Thea Roma—a Greek deity, which since the second century served as a personification of Roman rule or Roman power—and a personal cult to the worship of the victorious triumvir (51.20.6-8).
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Alarcón Hernández, Carmen. "Una revisión historiográfica sobre el culto a la domus imperatoria: siglos XX y XXI = A historiographical review of the cult of domus imperatoria during the 20th and 21st centuries." REVISTA DE HISTORIOGRAFÍA (RevHisto) 31 (September 23, 2019): 181. http://dx.doi.org/10.20318/revhisto.2019.4879.
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Resumen: El trabajo presenta una revisión historiográfica del culto a los emperadores romanos y su domus en las publicaciones más destacadas de los siglos XX y XXI principalmente. Se aborda un análisis que comienza con el examen de las aportaciones más importantes sobre la materia, de la centuria pasada, que pueden enmarcarse en el paradigma positivista, y finaliza con la influencia de las concepciones postmodernas en el estudio de la adoración a los emperadores. Así, se pretende mostrar de qué modo la interpretación del culto imperial está ligada tanto a la adscripción a determinadas escuelas historiográficas, como a las posturas individuales de cada historiador, marcadas por sus propias convicciones religiosas.Palabras clave: culto imperial, domus imperatoria, historiografía, paradigma interpretativo, religión romana.Abstract: This document presents a historiographical review of the most relevant publications in the 20th and 21st centuries in the cult to the Roman emperors and their domus. The study begins with an examination of the most important contributions on the subject matter that can be framed in the positivist paradigm and ends by exploring the influence of postmodern conceptions in the studies on emperor worship. The paper thereby aims to explain how the interpretation of the imperial cult is linked to both the affiliation with certain historiographical schools and to the individual positions of historians, marked by their own religious convictions.Key words: imperial cult, domus imperatoria, historiography, interpretative paradigm, Roman religion.
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Sánchez Casado, Raúl. "Some notes on the distribution of goods in egyptian private mortuary cults: three cases studies." Panta Rei. 16 (October 7, 2022): 37–57. http://dx.doi.org/10.6018/pantarei.508091.
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The mortuary provisions of private tomb owners in the Old Kingdom constitute fundamental evidence for the understanding of the operation of the private mortuary cult. The clauses present in these texts provide information about a variety of topics concerning the development of the cult and the use of the properties allotted to sustaining it. However, there are some aspects about which not much information is given. One of these facets is the way in which the goods allocated for the mortuary cult were distributed among the cultic performers. In this paper I intend to contribute to clarifying this aspect by analysing three case studies that are particularly revealing about this matter. Las disposiciones funerarias de los propietarios de tumbas del Reino Antiguo constituyen una evidencia fundamental para la comprensión de los sistemas de funcionamiento del culto funerario de los particulares. Las cláusulas presentes en esos textos nos proporcionan información sobre el desarrollo del culto y el uso de las propiedades destinadas a su mantenimiento. Pese a ello, hay algunos aspectos sobre los que no se da demasiada información. Una de dichas facetas es el modo en el que los bienes destinados al culto funerario son distribuidos entre los oficiantes. En este artículo pretendemos contribuir a clarificar este aspecto analizando tres casos de estudio que son particularmente relevantes.
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Gordienko, Elena. "Vietnamese Cult of the Tutelary Spirits (Thành Hoàng) and its Place in the Vietnamese Folk Religion." Культура и искусство, no. 10 (October 2022): 1–12. http://dx.doi.org/10.7256/2454-0625.2022.10.38939.
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This article discusses the cult of the tutelary spirits (thành hoàng) in Vietnam. These are spirits venerated as patrons of villages, rural communities and urban areas in Vietnam are expected to protect area against calamities, disasters, epidemics, wars, etc. These are mythical, historical and pseudo-historical characters who have merits to the area and its inhabitants. The veneration of them is rooted in the traditional culture. It is an integral part of the Vietnamese folk religion (tín ngưỡng dân gian Việt Nam). The spirits of the area are included in the pantheon of numerous deities and spirits (thần) worshipped by the Vietnamese nowadays despite the anti-religious policy of the Communist Party of Vietnam (in the second half of the 20th century). The article describes the main features of the Vietnamese folk religion, which is the context in which the thành hoàng cult still exists, describes the role of the cult and its connections with other phenomena of the Vietnamese folk religion. Our comparison of the thành hoàng cult with similar cults of neighboring peoples allows to identify the influence of alien religious and philosophical systems - Taoism, Confucianism, Buddhism, Christianity, ideologies of the 20th century. This comparative analysis allows to reconstruct the origins and milestones in the development of the thành hoàng cult. The cult has not previously been studied by Soviet and Russian orientalists. I propose the first systematic description of the cult, its place in the Vietnamese religious system and its origins.
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Zhang, Lu. "From Local to the State: Acknowledging the Cult of Qiansui Baozhang in the Chan Historiography." Religions 14, no. 10 (October 8, 2023): 1272. http://dx.doi.org/10.3390/rel14101272.
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The cult of Qiansui Baozhang, a legendary Indian monk, gained prominence during the Song dynasty. He has been revered as the founding patriarch of Hangzhou’s Zhong Tianzhu monastery ever since. Although accounts of Baozhang’s travels in China date back to the third century, records about him primarily emerged during the Song dynasty. The earliest known account of Baozhang can be found in the Jiatai kuaiji zhi, where he is described as a Daoist alchemist. Subsequently, his hagiography was compiled in the Chan historiography Jiatai pu denglu. Selected as the first figure in the “Yinghua shengxian” section, Baozhang is portrayed as a divine monk who traveled to many locations which are significantly important to Chan Buddhism. My research suggests that Baozhang’s cult initially gained popularity in the Pujiang, Zhuji, and Kuaiji regions. During the mid-Southern Song dynasty, the abbot of the Zhong Tianzhu monastery played a pivotal role in spreading Baozhang’s cult among high literati. With the dissemination of the Jiatai pu denglu, Baozhang’s account was included in multiple monastic gazetteers, and he himself was revered as the founding patriarch in several monasteries. Examining Baozhang’s various records from diverse sources, this paper aims to delineate his transformation from a local cult figure to a Chan ideal promoted in imperial-sanctioned Buddhist historiography. I argue that the recognition of Baozhang’s cult demonstrates the Chan school’s acknowledgment and response to prevalent folk Buddhist cults at the time. By incorporating Baozhang’s cult into their narratives, the Chan school actively engaged with and adapted to the religious landscape of the Song dynasty.
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Marquaille, Céline. "The Ptolemaic ruler as a religious figure in Cyrenaica." Libyan Studies 34 (2003): 25–42. http://dx.doi.org/10.1017/s0263718900003393.
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AbstractThis article examines the particularities of Ptolemaic power outside Egypt through the religious activities of the Ptolemies in Cyrenaica. Since evidence is scarce on the direct administration of this Ptolemaic possession between 321 and 96 BC, the study of the royal cult and the relations between the Ptolemies and traditional cults of the city provides valuable insight on the nature of the dialogue between the king and the cities. It is clear from the available evidence that cult structures already existing in Egypt strongly included Cyrenaica in the Ptolemaic space. But the participation of the city in the royal cult and the flexibility of the royal language of power show that imperialistic views fail to fully explain both the longevity of Ptolemaic power in Cyrenaica and the necessity for the Ptolemies to legitimise their power even in a territory under direct administration.
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Graml, Constanze, Manuel Hunziker, and Katharina Vukadin. "Cult and Crisis: A GIS Approach to the Sacred Landscape of Hellenistic Attica." Open Archaeology 5, no. 1 (October 5, 2019): 383–95. http://dx.doi.org/10.1515/opar-2019-0024.
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AbstractFrom a political point of view, 3rd century BCE Athens represents a shattered unity. Parts of the Athenian countryside and even the city itself were occupied by foreign troops. This loss of control affected the city’s political, economic, social, cultural, and religious life. Since Cleisthenic times, relations between political units and religious communities had become institutionalised through specific cults. Other cult places of relevance to the larger community and therefore with a catchment area that exceeded a deme, e.g. Eleusis, were also affected, as they lay within the occupied territories. This partial inaccessibility of the countryside risked the disruption of religious duties. The project “Cult and Crisis: The Sacred Landscape of Attica and its Correlation to Political Topography” aims to identify potentially affected cult places with no limitations regarding their possible catchment area by analysing their placement in relation to foreign military bases. Alterations in cult practice can plausibly be detected in changes ranging from cessation to the rerouting of ritual movement or the establishment of substitute cult places. As these “solutions” rarely feature in written sources, our GIS-based approach will focus on material remains from sanctuaries. Although an object’s use for ritual practice cannot be deduced with certainty, the distribution of finds certainly attests to human activity. This contribution presents a trial of this approach, taking the Sounion area as its case study.
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Plácido Suárez, Domingo. "Los festivales dionisíacos: entre el gozo, el dolor y la gloria." ARYS: Antigüedad, Religiones y Sociedades, no. 13 (October 5, 2017): 61. http://dx.doi.org/10.20318/arys.2017.2749.
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Resumen: En Atenas, el escenario principal en época clásica era el teatro de Dioniso, vinculado al culto de este dios, lo que se ve transpuesto a los héroes en el desarrollo de la ciudad, en el paso de los cultos agrarios a fiestas cívicas, en un proceso de integración relacionado con las tiranías.Dioniso es el que ha dado a los hombres alegría y dolor, según Hesíodo. Él mismo es pues personificación de las contradicciones de la vida misma, en la que es difícil hallar el gozo en estado puro. Pero existía antes un culto heroico que se integra en las ciudades en su formación como poleis.Abstract: In Athens, the main stage in classical times was the theatre of Dionysus, linked to the worship of this god. This is transposed to the heroes in the development of the city, in the transition from the agricultural cults to civic celebrations, in an integration process relatedto the tyrannies. Dionysus is who has given to men joy and pain, according to Hesiod. It is thus a personification of the contradictions of life itself, in which it is difficult to find joy in its purest form. But before there was a heroic cult which is integrated in the cities in their formation as poleis.Palabras clave: Dioniso, teatro, culto heroico, cultos agrarios, poleisKey words: Dionysus, theatre, heroic cults, agricultural cults, poleis
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Kuruc, Angelus Š. "Kult obetí domnelých rituálnych vrážd v Katolíckej cirkvi 12. – 18. storočí." Notitiae Historiae Ecclesiasticae 11, no. 2 (2022): 8–24. http://dx.doi.org/10.54937/nhe.2022.11.2.8-24.
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From the 5th century, Jews were falsely accused of murdering Christian boys to use their blood in the performance of religious rituals. In some cases, the alleged victims of human sacrifice became venerated as Christian martyrs and became objects of local cults and veneration; although they were never canonized, they were confirmed by the cult devoted to them "ab immemorial" (the giving the assent to a formal beati-fication). The attitude of the Catholic Church towards these accusations and the cults venerating children supposedly killed by Jews has varied over time. The Papacy generally opposed them, although it had problems in enforcing its opposition. The official liturgical cult of them has now been abandoned in accor-dance with the post-conciliar provisions and the feasts were removed from the Roman Martyrology.