Academic literature on the topic 'Goddess Movement'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Goddess Movement.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Goddess Movement"
1
Fehlmann, Meret. "Ancient Goddesses for Modern Times or New Goddesses from Ancient Times?" International Journal for the Study of New Religions 8, no. 2 (December 6, 2018): 155–81. http://dx.doi.org/10.1558/ijsnr.37402.
Full textAbstract:
This paper deals with the way the goddess(es) of ancient Crete and Greece are imagined and reappropriated in the feminist spirituality movement. It offers an overview over the different metamorphoses of these ancient goddesses in the twentieth century, and takes a closer look at the goddess-related work of Carol P. Christ.
2
Simon, Anna K. "Is the Goddess Movement Self-indulgent?" Feminist Theology 13, no. 2 (January 2005): 167–72. http://dx.doi.org/10.1177/0966735005051944.
Full text
3
Long, Asphodel. "The Goddess Movement in Britain Today." Feminist Theology 2, no. 5 (January 1994): 11–39. http://dx.doi.org/10.1177/096673509400000502.
Full text
4
Starhawk. "Queemess in the Contemporary Goddess Movement." Tikkun 25, no. 4 (July 2010): 56. http://dx.doi.org/10.1215/08879982-2010-4019.
Full text
5
Meskell, Lynn. "Oh my Goddess!" Archaeological Dialogues 5, no. 2 (December 1998): 126–42. http://dx.doi.org/10.1017/s1380203800001264.
Full textAbstract:
This paper suggests that the goddess movement is becoming increasingly intertwined with mainstream archaeology, an illustrative case being Çatalhöyük. This is another salient example of the public's avid consumption of archaeology and its multivalent imagery. Yet there are additional, fundamental issues of a more philosophical nature to consider. For example, feminist practitioners might consider interrogating the very ontological bedrock on which goddess narratives are layered. They reinforce three pervasive dualisms which feminists have sought to dispel: nature:culture, mind:body, reason:emotion. Additionally, masculinist theorists might find many of the underlying concepts sexist against men, since they seek to highlight and restore the primacy of women. Despite the positive overtones of the movement, I argue that it is often reactionary, anti-feminist and it essentialises the roles of women and men.
6
Green, David. "What Men Want? Initial Thoughts on the Male Goddess Movement." Religion and Gender 2, no. 2 (February 19, 2012): 305–27. http://dx.doi.org/10.1163/18785417-00202007.
Full textAbstract:
This article examines the sociological dynamics of a number of contemporary Pagan men who venerate goddesses. Rejecting both mythopoetic and normative Western social constructions of masculinity, the Male Goddess Movement (MGM) equates social problems with traits usually associated with masculinity such as aggression and competitiveness. The MGM is built around the interiorization of the female antitype as a form of liberation from these dogmas of masculinity. In this respect ritual practice centred on Goddesses becomes of central importance to the performance of non-essentialized and enchanted forms of masculinity. This interiorization and ritualization has importance for both theory and practice. In sociological terms the MGM marks a new form of gendered religious practice which deliberately resists epistemological labels such as ‘modern’ or ‘postmodern’. Within Contemporary Paganisms it marks a new second wave of masculinist consciousness which, contrary to mythopoetic constructions of masculinity, seeks to dismantle essentialist forms of gender difference.
7
Clayton, Philip. "Four Prophets." Boom 5, no. 4 (2015): 72–77. http://dx.doi.org/10.1525/boom.2015.5.4.72.
Full textAbstract:
Jesus People, the Esalen Retreat Center, the Free Speech Movement, and Goddess worship are examples of religion California style. Likewise, the leaders of these movements – Lonnie Frisbee, Michael Murphy, Mario Savio, and Starkhawk – provide examples of California prophets. Their stories reveal the religious dimension of some distinctively California values.
8
Maya, Kavita. "Arachne’s Voice: Race, Gender and the Goddess." Feminist Theology 28, no. 1 (August 6, 2019): 52–65. http://dx.doi.org/10.1177/0966735019859469.
Full textAbstract:
This article considers the issue of racial difference in the Goddess movement, using the mythological figure of Arachne, a skilful weaver whom the goddess Athena transformed into a spider, to explore the unequal relational dynamics between white Goddess feminists and women of colour. Bringing Goddess spirituality and thealogical metaphors of webs and weaving into dialogue with postcolonial and black feminist perspectives on the politics of voice, marginality and representation, the article points to some of the ways in which colonial narratives weave through Goddess feminism, including practices of silencing and the romanticization of racial difference. Ultimately, I argue that feminist spirituality must recognize and address structural inequality between white women and women of colour, or in other words, listen to Arachne’s voice.
9
Green, Dave. "What Men Want? Initial Thoughts on the Male Goddess Movement." Religion and Gender 2, no. 2 (May 15, 2012): 305. http://dx.doi.org/10.18352/rg.7505.
Full text
10
Karayanni, Stavros Stavrou. "Sacred Embodiment: Fertility Ritual, Mother Goddess, and Cultures of Belly Dance." Religion and the Arts 13, no. 4 (2009): 448–63. http://dx.doi.org/10.1163/107992609x12524941449921.
Full textAbstract:
AbstractThis essay examines belly dance movement as a mimetic ritual of universal significance in its representations of the birthing of the human race and the worship of the Mother Goddess. In this examination, the contested politics of female fertility and birthing rituals will be discussed. The essay's scope expands to include discussions of the popular tropes of “body memory” and “in the blood,” fascinating instances of identity definition and ideological location before originary questions of human embodiment, descent, and gender tensions. Movement is directly connected to identity. Movement and choreography may function as story telling—a narrative of the body's history, a fluid and kinaesthetic record of the individual body, and, by extension, the community and in some ways humanity itself.
Dissertations / Theses on the topic "Goddess Movement"
1
'Iolana, Patricia. "Jung and Goddess : the significance of Jungian and post-Jungian theory to the development of the Western Goddess Movement." Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7313/.
Full textAbstract:
This study is concerned with the significance of Jungian and post-Jungian theory to the development of the contemporary Western Goddess Movement, which includes the various self-identified nature-based, Pagan, Goddess Feminism, Goddess Consciousness, Goddess Spirituality, Wicca, and Goddess-centred faith traditions that have seen a combined increase in Western adherents over the past five decades and share a common goal to claim Goddess as an active part of Western consciousness and faith traditions. The Western Goddess Movement has been strongly influenced by Jung’s thought, and by feminist revisions of Jungian Theory, sometimes interpreted idiosyncratically, but presented as a route to personal and spiritual transformation. The analysis examines ways in which women encounter Goddess through a process of Jungian Individuation and traces the development of Jungian and post-Jungian theories by identifying the key thinkers and central ideas that helped to shape the development of the Western Goddess Movement. It does so through a close reading and analysis of five biographical ‘rebirth’ memoirs published between 1981 and 1998: Christine Downing’s (1981) The Goddess: Mythological Images of the Feminine; Jean Shinoda Bolen’s (1994) Crossing to Avalon: A Woman’s Midlife Pilgrimage; Sue Monk Kidd’s (1996) The Dance of the Dissident Daughter: A Woman’s Journey from Christian Tradition to the Sacred Feminine; Margaret Starbird’s (1998) The Goddess in the Gospels: Reclaiming the Sacred Feminine; and Phyllis Curott’s (1998) Book of Shadows: A Modern Woman’s Journey into the Wisdom of Witchcraft and the Magic of the Goddess. These five memoirs reflect the diversity of the faith traditions in the Western Goddess Movement. The enquiry centres upon two parallel and complementary research threads: 1) critically examining the content of the memoirs in order to determine their contribution to the development of the Goddess Movement and 2) charting and sourcing the development of the major Jungian and post-Jungian theories championed in the memoirs in order to evaluate the significance of Jungian and post-Jungian thought in the Movement. The aim of this study was to gain a better understanding of the original research question: what is the significance of Jungian and post-Jungian theory for the development of the Western Goddess Movement? Each memoir is subjected to critical review of its intended audiences, its achievements, its functions and strengths, and its theoretical frameworks. Research results offered more than the experiences of five Western women, it also provided evidence to analyse the significance of Jungian and post-Jungian theory to the development of the Western Goddess Movement. The findings demonstrate the vital contributions of the analytical psychology of Carl Jung, and post-Jungians M Esther Harding, Erich Neumann, Christine Downing, E.C. Whitmont, and Jean Shinoda Bolen; the additional contributions of Sue Monk Kidd, Margaret Starbird, and Phyllis Curott, and exhibit Jungian and post-Jungian pathways to Goddess. Through a variety of approaches to Jungian categories, these memoirs constitute a literature of Individuation for the Western Goddess Movement.
2
Schmid, Eva, and n/a. "An Ecological Sense of Self as a Necessary Development for an Ecologically Sustainable Future: The Contributions of Three Spiritual or Wisdom Traditions to Constructions of Self and Other in Educational Contexts." University of Canberra. School of Professional & Community Education, 2006. http://erl.canberra.edu.au./public/adt-AUC20070706.094423.
Full textAbstract:
The core premise of the thesis is that our global environmental and social crises are of our own making and can only be transformed by us. Therefore it is imperative that humanity finds ways of protecting and sustaining the natural environment for our collective survival. This necessarily depends on human beings� ability to co-exist in harmony with other humans and species and to feel connected to and protect nature.
This thesis examines three spiritual or wisdom traditions � Aboriginal spiritualities, the Goddess movement and Tibetan Buddhism, as they relate to Arne Naess�s concept of the �ecological self.� The ecological self is a psychological construct that suggests that human beings can evolve from a narrow egocentric way of being and relating to others, to one that is more open, inclusive of the �other� and where one sees all lives as important. One is ultimately able to embrace the whole earth community, so that nothing is excluded as �other�. This process of increasingly �wide identification� Naess defined to be the process of the development of the ecological self.
There is much written about spirituality and the environment but little relevant research that specifically examines spiritual traditions as they relate to the ecological self. The insights of transpersonal psychology elucidate the maturation from ego consciousness to eco-consciousness � a process of progressively inclusive identification with �others�, including the environment. However, transpersonal psychology does not directly �converse� with Naess�s construct of an ecological self. This thesis examines the nexus between Arne Naess�s ecological self, transpersonal psychology and the three spiritual traditions.
�Aboriginal spiritualities� refers to Australian Aboriginal spiritualities, unless other wise stated.
The literature review covers relevant background to the ecological self in relation to Western science and thought; this includes constructions of self and �other� and story. Literature reviews of the three traditions informed in-depth interviews with five research participants who practise or identify with their particular spiritual tradition. I believe this research will enable the reader to gain an overview of the ecological wisdom of these three spiritual traditions, grounded in the lived experience of practitioners who embody these traditions.
Each wisdom tradition has a long history of imparting psychological, social and ecological insights and understandings that are profoundly helpful and relevant to the current period of ecological crisis. The interviews are analysed under the broad conceptual themes of ecology, compassion and story. These traditions will be shown to encourage compassion, connectedness, interdependency and impart ecological wisdom - all vital to the realisation of the �ecological self�.
Story, lifelong learning and the ecoeducational model are used as frameworks for examining the educational potential of the spiritual traditions involved.
A choice must be made: will we continue to base our knowledges on Western science or will we examine alternate constructions of reality, such as those of the three spiritual traditions examined in this thesis? The three spiritual traditions provide a compassionate and non-violent view of human consciousness with the potential to transform into an ecologically sensitive creative force. This thesis argues that great wisdom is held by these three wisdom traditions in the context of education for sustainability. This thesis examines this context.
3
Montgomery, Cameron. "Sacred States: Protest Between Church and State in a Postsecular Age." Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/35858.
Full textAbstract:
In the age of mass information, globalization, and peer-to-peer social networks, the traditional markers of identity and elective affinities, particularly those of religion and nationalism, are shifting in relation to contemporary trends. The field of Religious Studies has been influenced by a series of ‘post’s: postsecular, postmodern, postcolonial, and post 9/11. The rise of revolutionary religious movements internationally is a hallmark characteristic of the postsecular age. Participants in these movements are variously characterized as religious dissidents, militant secularists, neo-fascist nationalists, and terrorists. However, according to the dialogues within these communities, participants do not think of themselves in these terms. The dualizing labels of ‘religious’ and ‘secular’ do not lend meaning to these contemporary identities. This thesis addresses the question: How do traditional and contemporary theories in the field of Religious Studies evaluate contemporary religious nationalist movements, and how do their analyses compare to how members of the groups in question perceive themselves? To answer this question, this dissertation examines and contrasts four key case studies: the Native Faith Movement and Femen in Ukraine, and the Gezi Park protesters and the Gülen Movement in Turkey. By analyzing group activities through the fora of the curated digital presences of group leaders and members, this research investigates emerging elective affinities and markers of identity which transcend the religious/secular binary. Contemporary theory from the field of Critical Religion and feminist theology transcending the religious/secular binary will be applied to these case studies in order to gain a deeper understanding of the shifting relationships between religion, protest and the nation.
4
Stevens, Rachael. "Red Tara : lineages of literature and practice." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:27381b38-c580-4d0b-b7d5-f87abcc50afd.
Full textAbstract:
Tārā is arguably the most popular goddess of the Tibetan Buddhist pantheon. She is well known in her Green, White, and Twenty-one forms. However, the numerous red aspects of the divinity have long been overlooked in both popular and academic literature on the goddess. This thesis aims to redress this balance. This thesis presents the various manifestations of Red Tārā in the form of a survey of the literary and practice lineages of this goddess throughout Tibetan Buddhist history. The intention of the thesis is to examine individual forms of Red Tārā, excluding Kurukullā (who has received previous scholarly attention), in order to prove the hypothesis that not all Red Tārās are Kurukullā. The research has identified a preliminary historical order of Red Tārā lineages from the eleventh century works on Pītheśvarī and the Sa-skya-pa Red Tārās, through to the nineteenth and twentieth century forms of the goddess authored by the dGe-lugs-pas and A-paṃ gter-ston in the A-mdo region of Tibet. The red forms of Tārā are more 'worldly' than her Green or White incarnations, and the soteriological component of her worship is not always clear. Accordingly this allows a glimpse into the subjugating/ magnetising ritual process. The thesis comprises three sections. Section One provides a general introduction to Tārā and Kurukullā, followed by a survey of the literature pertaining to Red Tārā identified in the course of this research. Section Two takes four lineages of Red Tārā literature as its focus. Each chapter refers to an individual lineage: Pītheśvarī, Sa-skya-pa, the Twenty-one Tārās, and A-paṃ gter-ton's gter-ma cycle. Section Three deals with modern-day practice of the goddess in the Chagdud Gonpa Foundation and the Flaming Jewel Sangha. The thesis relies on translation of primary sources from the Tibetan language, participant observation, and New Religious Studies methodology, and covers a wide range of areas including subjugation rituals, iconography, body-maṇḍala rituals, the adoption of Buddhism in the West, and New Religious Movements. It adds to current knowledge in a variety of fields including ritual, goddess studies, the Tibetan pantheon and its iconography, and Buddhism in the West.
5
Raivio, Magdalena. "Gudinnefeminister : Monica Sjöös och Starhawks berättande - subjektskonstruktion, idéinnehåll och feministiska affiniteter." Doctoral thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-30649.
Full textAbstract:
This thesis examines the discursive position of 'goddess feminism', in relation to some of the difference- and eco feminist positions from the1960s and until today. In focus are the texts of the two goddess feminists, Monica Sjöö and Starhawk. The thesis contributes to a historiographical (re)situating of their political and religious narratives. It also contributes to an elaborated understanding of these goddess feminists and the goddess feminist discourse they are part of. The tentative feminist figuration 'the goddess identified feminist’ is articulated as a tool to discuss the religious and political discourse of goddess feminists as part of contemporary feminist and environmental political conversations and practices. Donna Haraway’s and Karen Barad’s post humanist theoretical interventions are used to explore and discuss the affinities between goddess feminists (re)negotiation of the subject/s 'goddess/nature/human' – and the (re)negotiation of 'nature/human’ made by new materialist/post humanist difference- and eco feminists of the 2000s. Rosi Braidotti’s writings on sexual difference, becoming and feminist figurations further informs the conclusions drawn in the thesis. Drawing on the methodological approaches of Clare Hemmings and Mieke Bal in the analysis of story-telling and subject construction, a contribution is also made, to the understanding of how story-telling as part of a discourse, produces meaning and asymmetric subject relations. In particular the thesis shows how a compassionate feminist storytelling involuntarily produces subject positions through, essentialist dualisms, hierarchical ordering and othering. In parallel, the thesis also discusses alternative narrative strategies that focus on both the discursive boarders and affinities.Baksidestext: Det här är en bok om två gudinnefeminister och deras religiösa och politiska berättande. Men det är lika mycket en bok om ’gudinnefeminism’ och hur denna feministiska position relaterar till, skiljer sig från och överlappar med andra skillnads- och ekofeministiska positioner från 1960-talet och till idag. Magdalena Raivios doktorsavhandling omförhandlar historien om ’gudinne-feminism’. Den synliggör även innehållet i Monica Sjöös och Starhawks berättelser om samhället, gudinnan/naturen/människan, framtiden och revolu-tionen. Här visas hur problematiska generaliseringar och uppdelningar i ”vi” och ”de andra” skapas i berättandet – men att Sjöö och Starhawk även vidgar och omförhandlar innebörden av begrepp som ’kvinna’ och ’natur’. En feministisk figuration kallad ’den gudinneidentifierade feministen’ används som tentativ utgångspunkt för nutida samtal om feministiska och miljöpolitiska visioner och för-ändringsstrategier. Avhandlingens resultat styrker tidigare forskning som visat att ett ”feministiskt medkännande berättande” – trots sin välmenta ambition – ofrivilligt medverkar i skapandet av diskursiva gränser, hierarkier och generaliseringar. Som ett teoretiskt bidrag, formuleras och diskuteras här några skillnadsfeministiska ansatser till alternativa berättandestrategier.
6
Hsu, shengchin, and 許勝欽. "Restructuring Studies of the Goddess Mazu Worship－A God Making Movement by Media and SNG." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/15567726432841339946.
Full textAbstract:
碩士國立臺灣藝術大學
應用媒體藝術研究所
93
In daily life, there exist a plenty of power connections, life routines, and interaction between telecasting media and ordinary life. Among them, the cruising festival of the Goddess Mazu comes to surface as a prime example which brings impacts on the public life and influences the public recognition of religious activities. The thesis starts from here and wishes to investigate the relationship among telecasting media, the cruising festival of the Goddess Mazu, its believers and general public. The major argument is divided into four parts: According to the related research and this study, telecasting media no longer play a minor role in the cruising festival. It takes up as one ingredient of the religious activity. In other words, it becomes a subject in itself. The cruising festival and the telecasting media work together to form a new class in the power domain. Administrative body behind the Festival, the joss house for the Goddess Mazu, adopts the media as its biggest weapon to rule out any possible competition while systematizing the whole cruising process. The telecasting media draw people to the Festival, both physically, televisually, and conceptually. The production process and the images created by the media have an appealing effect to the public. Although the telecasting media designate a way of approaching the Festival for the public, the believers and general public in turn restructure their relationship with the Festival. Their body performance thus becomes a sight during the Festival and engages the Festival even more actively.
Books on the topic "Goddess Movement"
1
Bright, Carrie. Gothic goddess. London: Orchard, 2008.
Find full text
2
Goddess earth: Exposing the pagan agenda of the environmental movement. Lafayette, La: Huntington House, 1994.
Find full text
3
Sjöö, Monica. New Age and Armageddon: The goddess or the gurus? : towards a feminist vision of the future. London: Women's Press, 1992.
Find full text
4
Living in the lap of the Goddess: The feminist spirituality movement in America. New York: Crossroad, 1993.
Find full text
5
Eller, Cynthia. Living in the lap of the Goddess: The feminist spirituality movement in America. Boston: Beacon Press, 1995.
Find full text
6
Living in the lap of the Goddess: The feminist spirituality movement in America. Boston: Beacon Press, 1995.
Find full text
7
Sjöö, Monica. Return of the dark/light mother or New Age Armageddon?: Towards a feminist vision of the future. 2nd ed. Austin, TX: Plain View Press, 1999.
Find full text
8
Seabrook, Lochlainn. The goddess dictionary of words and phrases: Introducing a new core vocabulary for the women's spirituality movement. 2nd ed. Franklin, Tenn: Sea Raven Press, 2010.
Find full text
9
Pogačnik, Marko. Christ power and the earth goddess: A fifth Gospel. Scotland, UK: Findhorn Press, 1999.
Find full text
10
Stein, Diane. Dreaming the past, dreaming the future: A herstory of the earth. Freedom, Calif: Crossing Press, 1991.
Find full textBook chapters on the topic "Goddess Movement"
1
Feraro, Shai. "The Politics of the Goddess: Radical/Cultural Feminist Influences of Starhawk’s Feminist Witchcraft." In Female Leaders in New Religious Movements, 229–48. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61527-1_12.
Full text
2
Pibiri, Roberta, and Stefania Palmisano. "‘We are all Goddesses’: female sacred paths in Italy." In Women and Religion, 191–206. Policy Press, 2018. http://dx.doi.org/10.1332/policypress/9781447336358.003.0011.
Full textAbstract:
This chapter reflects on the relations between gender and religion, by analysing a new form of spirituality coming from the Anglophone world — Goddess Spirituality — which has arrived in Italy in the new millennium. Goddess Spirituality is one of the most important and challenging forms, where the movement of rediscovering paths of the sacred female is evident. As some studies demonstrate, while an ever increasing proportion of women leave the Catholic Church, the majority do not redirect their spiritual seeking outside the Catholic milieu by approaching the world of so-called alternative spiritualities. Goddess Spirituality's contemporaneous spiritual/secular orientation is a source of empowerment for its adherents because it is capable of integrating into its symbolic, axiological universe a gender concept with a sacred dimension.
3
Hutchinson, G. O. "Homer, Iliad." In Motion in Classical Literature, 32–77. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198855620.003.0003.
Full textAbstract:
Motion is fundamental to the Iliad: both its continuous flow of swift movement, and significant refusals to move. In the prime story, Achilles refuses motion, then speeds in action. In mid-poem, forces pressing for motion meet in fixity, until Hector breaks through. The Iliad is more interested in speed than the Odyssey, as analysis of lexicon confirms. It also much exploits the basic traditional language, with e.g. preverbs of direction detachable for emphasis. Verbs of non-motion like ‘lie’ or ‘stay’ acquire great resonance. Particular passages include Helen refusing movement and urging it on a goddess, Andromache’s reluctant and Paris’s eager movement, Nestor’s thought on motion like a poised wave, Hector’s pondering on motion and his flight from Achilles, Patroclus and Hector leaping from their chariots while Cebriones falls. These show: hierarchy, emotion, motion as imagery and as subject-matter for thought, willed motion and motion externally caused (‘intransitive’ and ‘transitive’), the development of narrative in time. Contrasts (as of slow and quick goddesses), conflicts of will (as between Apollo and Diomedes), shapes of movement (as of twisting snake and circling sparrow) construct in the poem a connected and variegated web of motion.
4
Hutchinson, G. O. "Parmenides, On Nature." In Motion in Classical Literature, 191–214. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198855620.003.0007.
Full textAbstract:
On Nature is a poem as well as philosophy. The different parts of the poem deny motion, assert motion, offer abundant metaphorical motion. The prominent opposition between motion and immobility is both philosophical and poetic; it differs from, and relates to, verbal and philosophical clashing in Heraclitus. Parmenides’ language presents a further clash between the traditional and the new (Homeric poetry, not prose, but turned in startling directions). The image of the chariot ride has both mythological and contemporary resonance. Most of what remains from the poem is discussed in detail, including: the narrator’s ride towards the unnamed goddess, the two roads of inquiry, a third road wandered on by bewildered two-headed mortals, the revelation of unmoving reality with metaphors of motion, the wandering of the moon (in the world as seen by opinion). These present: arresting combinations of abrupt obscurity and speed, of intellectualism and mythology; a satirical vision of Heracliteans; multiple levels of motion and non-motion in challengingly opaque argument; inferior and superior modes of movement in heavenly bodies. The contrasts involving motion go beyond movement and immobility to wandering and firmly purposeful action. The narrator’s individual motion is enhanced by a group (goddesses) and opposed to groups (mortals and Heraclitean mortals). The treatment of motion is doubly vital to the philosophical poem.
5
"Is Dialogue Between Religion And Science Possible? The Case Of Archaeology And The Goddess Movement." In Handbook of Religion and the Authority of Science, 797–818. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004187917.i-924.239.
Full text
6
Richlin, Amy. "The Woman in the Street." In New Directions in the Study of Women in the Greco-Roman World, 213–30. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190937638.003.0013.
Full textAbstract:
Although ignored in current treatments of Roman political culture, women were active in the streets of Rome and throughout Italy in the war-torn mid-Republic. Comedy is the best contemporary witness, developing as it did from the 270s BCE onward. City sackings entailed rape, enslavement, loss of kin, and the movement of refugees across Italy, and the resulting issues inflect the content of comedy, emblematized in a slave-woman’s fake jewelry in the shape of the goddess Victoria. Comedy addresses women in the audience, while, onstage, women move through the city and participate in political actions and discourse, laying claim to rights. In Livy’s later accounts of the Punic Wars, women appear in religious worship and reacting to war news, demonstrating bereavement like the Mothers of the Plaza de Mayo. They even join in the fighting, in ways seen in Vietnam and Northern Ireland, or as Cicero’s wife Terentia defended her own home.
7
Halperin, Ehud. "Assembling the Ritual Core." In The Many Faces of a Himalayan Goddess, 37–84. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190913588.003.0003.
Full textAbstract:
This chapter presents the vivid core of the ritual embodiment of the goddess Haḍimbā, namely her rath, a palanquin-like structure carried on devotees’ shoulders. It is through the movements of this ritual vehicle and the accompanying sessions of oracular possession that the goddess manifests and interacts with her devotees. Haḍimbā is revealed in these performances as an assembled entity, whose cognition and knowledge are distributed in networks of humans, objects, and environments, and whose actions are shaped in ritual arenas. Furthermore, the ritual encounters of her rath with those of other village deities integrate Haḍimbā into the regional web of ritual associations and establish her as a representative of her community. These rituals thus contribute to social formations of Haḍimbā’s community of followers, and she herself is established in them as a complex social agent who is pivotal to both communal stability and change.
8
"Wife, Queen, Goddess: Mary Magdalene and the New Religious-Spiritual Movements (19th–21st Centuries)." In Mary Magdalene from the New Testament to the New Age and Beyond, 364–94. BRILL, 2019. http://dx.doi.org/10.1163/9789004411067_018.
Full text
9
"Pale Goddesses on the Street during the Romantic Movement Charles X Ruled France from 1824–1830." In The Lure of Perfection, 181–94. Routledge, 2005. http://dx.doi.org/10.4324/9780203997758-14.
Full text
10
Abulafia, David. "The Triumph of the Tyrrhenians, 800 BC–400 BC." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0015.
Full textAbstract:
The importance of the Etruscans does not simply lie in the painted tombs whose lively designs captivated D. H. Lawrence, nor in the puzzle of where their distinctive language originated, nor in the heavy imprint they left on early Rome. Theirs was the first civilization to emerge in the western Mediterranean under the impetus of the cultures of the eastern Mediterranean. Etruscan culture is sometimes derided as derivative, and the Etruscans have been labelled ‘artless barbarians’ by one of the most distinguished experts on Greek art; anything they produced that meets Greek standards is classified as the work of Greek artists, and the rest is discarded as proof of their artistic incompetence. Most, though, would find common cause with Lawrence in praising the vitality and expressiveness of their art even when it breaks with classical notions of taste or perfection. But what matters here is precisely the depth of the Greek and oriental imprint on Etruria, the westward spread of a variety of east Mediterranean cultures, and the building of close commercial ties between central Italy, rarely visited by the Mycenaeans, and both the Aegean and the Levant. This was part of a wider movement that also embraced, in different ways, Sardinia and Mediterranean Spain. With the rise of the Etruscans – the building of the first cities in Italy, apart from the very earliest Greek colonies, the creation of Etruscan sea power, the formation of trading links between central Italy and the Levant – the cultural geography of the Mediterranean underwent a lasting transformation. Highly complex urban societies developed along the shores of the western Mediterranean; there, the products of Phoenicia and the Aegean were in constant demand, and new artistic styles came into existence, marrying native traditions with those of the East. Along the new trade routes linking Etruria to the east came not just Greek and Phoenician merchants but the gods and goddesses of the Greeks and the Phoenicians, and it was the former (along with a full panoply of myths about Olympus, tales of Troy and legends of the heroes) that decisively conquered the minds of the peoples of central Italy.
Conference papers on the topic "Goddess Movement"
1
Barber-Kersovan, Alenka. "Songs for the Goddess. Das popmusikalische Neo-Matriarchat zwischen Ethno-Beat, erfundenen Traditionen und kommerzieller Vermarktung." In Jahrestagung der Gesellschaft für Musikforschung 2019. Paderborn und Detmold. Musikwissenschaftliches Seminar der Universität Paderborn und der Hochschule für Musik Detmold, 2020. http://dx.doi.org/10.25366/2020.47.
Full textAbstract:
The musical neo-matriarchy is linked to the growing popularity of Neo-Paganism. This pseudo-religious scene is based on romantic heritage, real or invented folk traditions and more or less serious historical, theological and anthropological studies of neo-matriarchy. In the focus of the scene stands the veneration of the Great Goddess and its worshipers are exclusively women. The main ideas of this eco-feminist movement are being conveyed also through (popular) music. My contribution encompasses the origins of the musical neo-matriarchy, the mythology it is based on, the message of the songs for the Great Goddess, the musical characteristics of the material collected, the use of typical instruments, and the dissemination of (musical) knowledge as the rather ‘modern’ way of distribution and consumption of the allegedly ‘archaic’ issues.