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Journal articles on the topic 'Goddess Movement'
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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.
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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.
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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.
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Long, Asphodel. "The Goddess Movement in Britain Today." Feminist Theology 2, no. 5 (January 1994): 11–39. http://dx.doi.org/10.1177/096673509400000502.
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Starhawk. "Queemess in the Contemporary Goddess Movement." Tikkun 25, no. 4 (July 2010): 56. http://dx.doi.org/10.1215/08879982-2010-4019.
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Meskell, Lynn. "Oh my Goddess!" Archaeological Dialogues 5, no. 2 (December 1998): 126–42. http://dx.doi.org/10.1017/s1380203800001264.
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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.
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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.
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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.
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Clayton, Philip. "Four Prophets." Boom 5, no. 4 (2015): 72–77. http://dx.doi.org/10.1525/boom.2015.5.4.72.
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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.
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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.
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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.
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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.
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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.
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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.
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김명숙. "Can the Goddess go beyond gender? -focusing on the feminist spirituality movement-." Journal of Next-Generation Humanities and Social Sciences ll, no. 6 (March 2010): 355–75. http://dx.doi.org/10.22538/jnghss.2010..6.355.
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Rountree, Kathryn. "Transforming Deities." International Journal for the Study of New Religions 8, no. 2 (December 6, 2018): 213–36. http://dx.doi.org/10.1558/ijsnr.37404.
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This article examines a variety of ways in which deities from the ancient Mediterranean have been re-appropriated, re-interpreted, transformed, and invented for contemporary religious and socio-political purposes by local Pagan communities—especially in Greece, Italy, Iberia, and Malta—and by followers of the global Goddess spirituality movement.
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Tulley, Caroline. "Artifice of Daidalos." International Journal for the Study of New Religions 8, no. 2 (December 6, 2018): 183–212. http://dx.doi.org/10.1558/ijsnr.37403.
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This paper examines the representation of Minoan Crete within the feminist Goddess Movement, separatist, feminist, Dianic Witchcraft, and the maleonly Minoan Brotherhood. Analysis and critique of the matriarchalist understanding of Minoan material culture by these groups demonstrates that it is interpreted in a highly ideological manner that has little to do with actual Minoan religion.
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Weiss, Sarah. "Rangda and the Goddess Durga in Bali." Fieldwork in Religion 12, no. 1 (September 26, 2017): 50–77. http://dx.doi.org/10.1558/firn.33750.
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This article examines Rangda and her role as a chthonic and mythological figure in Bali, particularly the way in which Rangda’s identity has intertwined with that of the Hindu goddess Durga— slayer of buffalo demons and other creatures that cannot be bested by Shiva or other male Hindu gods. Images and stories about Durga in Bali are significantly different from those found in Hindu contexts in India. Although she retains the strong-willed independence and decision-making capabilities prominently associated with Durga in India, in Bali the goddess Durga is primarily associated with violent and negative attributes as well as looks and behaviours that are more usually associated with Kali in India. The reconstruction of Durga in Bali, in particular the integration of Durga with the figure of the witch Rangda, reflects the local importance of the dynamic relationship between good and bad, positive and negative forces in Bali. I suggest that Balinese representations of Rangda and Durga reveal a flux and transformation between good and evil, not simply one side of a balanced binary opposition. Transformation—here defined as the persistent movement between ritual purity and impurity—is a key element in the localization of the goddess Durga in Bali.
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Neitz, Mary Jo, and Cynthia Eller. "Living in the Lap of the Goddess: The Feminist Spirituality Movement in America." Journal for the Scientific Study of Religion 35, no. 2 (June 1996): 190. http://dx.doi.org/10.2307/1387089.
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Dijk, Denise. "The Goddess movement in the U. S. A.: A Religion for Women Only." Archive for the Psychology of Religion 18, no. 1 (January 1988): 258–66. http://dx.doi.org/10.1163/157361288x00144.
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Nelson, Elizabeth Eowyn. "Embodying Persephone’s Desire: Authentic Movement and Underworld Transformation." Journal of Jungian Scholarly Studies 11 (June 1, 2016): 5–17. http://dx.doi.org/10.29173/jjs37s.
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Jungian interpretations of the Homeric Hymn to Demeter that address the theme of woundedness focus primarily on the abduction/rape of the maiden and the inconsolable rage of Demeter. Another subtler wound implicit in the Hymn frequently goes unmentioned: Kore’s initial status as a nameless offshoot of the mother goddess. This essay shows how the author explores emotional implications of the myth through a ritualized enactment of the central Eleusinian mysteries using the principles of authentic movement, a process that generated a fresh interpretation of the Hymn to Demeter. The thesis is that an interpretive variation of the myth focusing on the mutual vulnerability and strength of Hades and Persephone—their willingness to recognize and be recognized, to penetrate and be penetrated—makes possible a shared healing, in turn contributing to the fertility of the underworld. It is through the coniunctio of Persephone and Hades that the underworld becomes a place of abundance.
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Borde, Radhika. "New Roles for Indigenous Women in an Indian Eco-Religious Movement." Religions 10, no. 10 (September 26, 2019): 554. http://dx.doi.org/10.3390/rel10100554.
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This article aims to study how a movement aimed at the assertion of indigenous religiosity in India has resulted in the empowerment of the women who participate in it. As part of the movement, devotees of the indigenous Earth Goddess, who are mostly indigenous women, experience possession trances in sacred natural sites which they have started visiting regularly. The movement aims to assert indigenous religiosity in India and to emphasize how it is different from Hinduism—as a result the ecological articulations of indigenous religiosity have intensified. The movement has a strong political character and it explicitly demands that indigenous Indian religiosity should be officially recognized by the inclusion of a new category for it in the Indian census. By way of their participation in this movement, indigenous Indian women are becoming figures of religious authority, overturning cultural taboos pertaining to their societal and religious roles, and are also becoming empowered to initiate ecological conservation and restoration efforts.
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Afonasin, Eugene V. "The proem of Parmenides’ poem." Siberian Journal of Philosophy 17, no. 4 (2019): 157–69. http://dx.doi.org/10.25205/2541-7517-2019-17-4-157-169.
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The paper offers a detailed interpretation of the proem of Parmenides’ great Poem. The subjects discussed include the relationship Parmenides could possibly have with the Orphic movement (particularly the Derveni cosmology), the identity of the hero of the poem and the goddess that reveals him the truth, the topographic peculiarities of his heavenly travel, some technical questions, etc. In general, my intention is to demonstrate that the rich cultural and literary context of the proem decisively contributes to a clearer understanding of philosophical ideas, for the first time expressed by Parmenides.
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White, Ethan Doyle. "The New Cultus of Antinous." Nova Religio 20, no. 1 (August 1, 2016): 32–59. http://dx.doi.org/10.1525/novo.2016.20.1.32.
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The contemporary Pagan movement, or Neo-Paganism, constitutes a growing sector of modern Western religiosity. While much scholarly attention has focused on larger Pagan religions like Wicca and Goddess Spirituality, this has come at the expense of studies into many of their smaller counterparts. Among those neglected faiths has been the contemporary cultus of Antinous, a small yet growing number of practitioners who venerate the deified lover of the Roman Emperor Hadrian (76–138 ce). Given the same-sex nature of the couple’s relationship, Antinous has come to be seen by many practitioners as “the Gay God” and his cultus has primarily attracted gay men. This article represents the first academic study of this new religious movement, outlining its historical development, examining the beliefs and practices of its adherents, and arguing that it reflects both continuity with earlier forms of Queer Paganism as well as novel developments.
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Fabish, Rachael. "The Political Goddess: Aurobindo's Use of BengaliŚāktaTantrism to Justify Political Violence in the Indian Anti-Colonial Movement." South Asia: Journal of South Asian Studies 30, no. 2 (August 2007): 269–92. http://dx.doi.org/10.1080/00856400701499243.
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Perrier, Hubert, Catherine Collomp, Michel Cordillot, and Marianne Debouzy. "The “Social Revolution” in America? European Reactions to the “Great Upheaval” and to the Haymarket Affair." International Labor and Working-Class History 29 (1986): 38–52. http://dx.doi.org/10.1017/s0147547900000533.
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When the Statue of Liberty, a gift of the French government to the American Republic, was inaugurated in the New York harbor on October 28, 1886, the French radical press felt that the ceremony, held as it was on the eve of the executions of the Chicago martyrs, was more of an insult to labor than a tribute to freedom. Indeed, the French anarchists suggested that this statue should be renamed “the Goddess of Murder.” Was this just an outburst of anarchist rhetoric or does it tell us something about the depth of feeling created in the European radical movement by the dramatic events that marked the year 1886?
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Lane, Belden C. "Mother Earth as Metaphor: A Healing Pattern of Grieving and Giving Birth." Horizons 21, no. 1 (1994): 7–21. http://dx.doi.org/10.1017/s0360966900027900.
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AbstractMother Earth is often revered as a goddess in world mythology, but seldom recognized as also an important metaphor in the biblical theology of Old and New Testaments. The image of the earth as grieving mother is a recurrent theme, used in Scripture to symbolize the movement from tragedy and loss to the beginnings of hope. It is an image rich in implications for a theological approach to ecological questions, a search for human and sexual wholeness in a technological age, and a study of the relationship of biblical thought to the universal process of mythogenesis. More than this, however, it touches most deeply the human quest for the lost mother and the role of Christ's passion in the renewal of spiritual connectedness to the natural world.
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Kakati, Nilam. "An Inquiry into the Role of Women in Pre-Ahom and Ahom Society with Special Focus on the Institution of Kamakhya." Current Research Journal of Social Sciences and Humanities 3, no. 2 (December 30, 2020): 291–98. http://dx.doi.org/10.12944/crjssh.3.2.15.
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The role of women in Pre- Ahom and Ahom society could be regarded in the broader environment within the ambit of sacred space dedicated to them. Kamakhya temple, situated near Guwahati, Assam is the most profound illustration of the sacred space of women. It is celebrated as one of the renowned centres of Tantra in India in general and Assam in particular. It has established itself not only as an eminent Tantric centre but also as a menstruating Goddess. However, menstruation has been treated as a taboo since the earliest times in various religious texts. It represented the image of impurity and pollution and was dubbed as hot and dangerous. However, in Kamakhya temple, annual menstruation of the goddess is celebrated as a festival. In June every year, Ambubachi Mela represents one of the chief celebrations of the temple. The paper attempts to analyze the theme of menstruation, placing it in the border context of Kamakhya. The article also highlights the unrestricted movement of women in the pre- Ahom and Ahom society owing to its characteristics of the tribal bearing. The study claims that the inherent dichotomy of pure-impure, auspicious- inauspicious becomes unfitting in the case of Kamakhya and her annual menstruation festival. This specifics could pave the way to identify the theme of menstruation as a lone entity beyond the dichotomy which might aid in offering a fresh understanding of the same. The study employs the mixed methodology of hermeneutics and feminist theology.
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Rizvi, Uzma Z., and Murtaza Vali. "The Fertile Goddess at the Brooklyn Museum of Art: Excavating the Western Feminist Art Movement and Recontextualizing New Heritages." Near Eastern Archaeology 72, no. 3 (September 2009): 143–45. http://dx.doi.org/10.1086/nea20697232.
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Reid-Bowen, Paul. "Vital New Matters: The Speculative Turn in the Study of Religion and Gender." Religion and Gender 1, no. 1 (February 19, 2011): 44–65. http://dx.doi.org/10.1163/18785417-00101003.
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This article provides an introduction to a new trend in continental philosophy, the turn toward metaphysics, realism and speculative philosophy. This stands in sharp contrast with the antirealist and correlationist traditions that have held sway since Kant’s Copernican Revolution in 1781. It is claimed that the study of religion and gender has been shaped by the antirealist legacy of Kant, but there are good reasons for taking account of the new ‘speculative turn’. Two examples from the leading exponent of this turn, speculative realism, are introduced, and some provisional notes toward applying these to the gender-critical turn in the study of religion are considered. Research notes on the current state of the Goddess movement serve as a test case for the introduction of an object-oriented ontology into religious and gender studies.
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Zhang, Chunyan. "Literary Representation of the Relationship between Man and Nature in Guo Muoruo’s Poetry Anthology The Goddess." Asian Culture and History 8, no. 1 (January 5, 2016): 126. http://dx.doi.org/10.5539/ach.v8n1p126.
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<p class="1Body">One of the distinct characteristics of Chinese culture has always been its emphasis on the harmony of man with nature (<em>tianren heyi</em>天人合一). This is still widely accepted in Chinese intellectual discourse. However, few scholars have noticed that a new attitude towards the relationship between human beings and nature, which emphasizes the “greatness” of man and the battle against nature, began to germinate in the 1920s. In Chinese culture, the earliest and most impressive manifestation of this attitude was in Chinese literature. The literary revolution foreshadowed the overall intellectual movement of the “New Culture”. Guo Moruo’s (郭沫若1892-1978) poetry<em> </em>anthology <em>The Goddess</em> (<em>Nüshen</em>女神) (1921) was a representative example. It constructed the “greatness” of man and the myth of “man battling against nature” effectively by elevating the status of man in nature. This paper discusses how Guo Muoruo’s ideas related to the social ideologies of the time (e.g. nationalism, Westernization, Romanticism, Expressionism, Marxism and leftist politics). Guo is a case study, demonstrating how social and political change influenced Chinese artistic expression in the 1920s and the 1930s.<strong></strong></p>
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Sinha, Gopal. "RAJA RAO’S KANTHAPURA AS THE MICROCOSM OF THE INDIAN ETHOS AND CULTURE EMBODIED IN A TALE FOR FREEDOM FROM FOREIGN RULE." International Journal of Research -GRANTHAALAYAH 5, no. 6 (June 30, 2017): 362–67. http://dx.doi.org/10.29121/granthaalayah.v5.i6.2017.2043.
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‘Kanthapura’ is a Gandhian saga which appears more as a ‘sthala-purana’. It is dominated by the place and not by the people. Raja Rao has not created any heores or heroines in this novel. It is not the story of the actions of any hero or god or goddess. It is the story of the actions of the entire village. The novel deals with its topography, its products, its myths and legends, its religion and society and its caste-ridden people. It describes the impact of the Gandhian freedom movement on this tiny village, its unequal fight against the forces of British imperialism and the sufferings of the people. The end of the novel sees the end of this village. There is an exodus of the survivors to Kashipura. The village rose as one man against foreign rule and was temporarily defeated. The village houses were destroyed. But the spirit that was generated was undying and ultimately resulted in complete independence of the country.
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Last, Jonathan. "Interpreting the Unique." Archaeological Dialogues 7, no. 1 (September 2000): 66–70. http://dx.doi.org/10.1017/s1380203800001604.
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Presumably it is because I work at Çatalhöyük, a site referred to in just about every publication on ritual in the prehistoric Near East, that I have been asked to respond to Verhoeven's stimulating and thoughtful paper. It is certainly welcome to see an approach to ritual practice in the prehistoric Near East from a comparative and anthropological perspective rather than one in thrall to the search for origins of much later religious practices - as the discoverer of Çatalhöyük, James Mellaart (1965a, 77) puts it, ‘a cult of the Mother Goddess, the basis of our civilization’. At Çatalhöyük the debate has been dominated by the discourse of the goddess to the extent that other interpretations have been excluded, often subconsciously, so strong is this metanarrative (Meskell 1995). For instance, recent virtual reality reconstructions still depict the buildings as austere, atmospheric shrines rather than busy, smoky, dirty places of domestic work and (often rather restricted) movement. In a paper cited by Verhoeven I suggested that in order to counter this we should concentrate less on the iconography of the Çatalhöyük images and more on the mode of their experience and consumption (Last 1998). It is the need for an explicitly contextual consideration of meaning that forms my main criticism of the present paper. While a lot of detail is presented about the deposits found in the Burnt Village, the citing of various parallels from sites not necessarily greatly connected in time and space ultimately leaves a sense of vagueness, particularly in attempting to assimilate the fascinating clay ‘monsters’ to a widespread Near Eastern ritual interest in horns. In this contribution I wish to discuss the problems of interpreting the unique, offer some thoughts on how to get at the meaning and significance of these objects, and conclude by mentioning a recently discovered deposit from Çatalhöyük which raises similar issues.
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Saikia, Baburam. "An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition and Current Entanglement." Journal of Ethnology and Folkloristics 12, no. 2 (December 1, 2018): 21–47. http://dx.doi.org/10.2478/jef-2018-0009.
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Abstract In 16th-century Assam, Srimanta Sankaradeva (1449-1568) introduced a movement known as eka sarana nama dharma - a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief disciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological segmentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of external forces and the support of locals to the Sattra authorities. This research is the result of various interactions and encounters in the field.
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Van Schalkwyk, Annalet. "Heretic But Faithful: the Reclamation of the Body as Sacred in Christian Feminist Theology." Religion and Theology 9, no. 1-2 (2002): 135–61. http://dx.doi.org/10.1163/157430102x00089.
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AbstractThis article investigates the history of Christian patriarchy, misogyny and devaluation of the body, and the response of the feminist theological movement to this history; namely to reclaim the (female) body as sacred. It uses a metaphorical method to rediscover the goddess traditions as one of the main sources for such are-appraisal of the body as sacred. This is done because, in these ancient traditions, the female (and male) body was regarded as sacred, powerful and fruitful and the sexuality of the human body was accepted fully. The author then continues to investigate how three contemporary feminist theologians use this metaphorical approach and combine it with historical, psychological and exegetical approaches to rediscover and re-evaluate the sacredness and the goodness of the (female) body. By doing so, the author also assesses these theologians' understanding of Eros as that primordial life-force in the lives of women and men which include the spiritual-psychological, the physical, the erotic, the rational as well as the political. In short, these theologians have a basic understanding of Eros as love and power in action.
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Sharma, Kennedy, Schuetze, and Phillips. "The Welfare of Cows in Indian Shelters." Animals 9, no. 4 (April 16, 2019): 172. http://dx.doi.org/10.3390/ani9040172.
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Cow shelters (gaushalas) are unique traditional institutions in India, where aged, infertile, diseased, rescued, and abandoned cows are sheltered for the rest of their life, until they die of natural causes. These institutions owe their existence to the reverence for the cow as a holy mother goddess for Hindus, the majority religion in India. There is a religious and legal prohibition on cow slaughter in most Indian states. A cross-sectional study was conducted to assess the welfare of cows in these shelters, which included the development of a welfare assessment protocol, based on direct animal-based measurements, indirect resource-based assessments, and description of the herd characteristics by the manager. A total of 54 cow shelters in 6 states of India were studied and 1620 animals were clinically examined, based on 37 health, welfare, and behavior parameters. Thirty resources provided to the animals, including housing, flooring, feeding, watering, ease of movement, cleanliness of facilities, lighting, temperature, humidity, and noise levels in the sheds were measured. The study showed that the shelters contained mostly non-lactating cows, with a mean age of 11 years. The primary welfare problems appeared to be different to those in Western countries, as the major issues found in the shelters were facility-related—the low space allowance per cow, poor quality of the floors, little freedom of movement, and a lack of pasture grazing. Very few cows were recorded as lame, but about one half had carpal joint hair loss and swelling, and slightly less had lesions from interacting with shelter furniture. Some shelters also had compromised biosecurity and risks of zoonosis. These issues need to be addressed to aid in ensuring the acceptability of these institutions to the public. This welfare assessment protocol aims to address the welfare issues and problems in the shelters, by providing feedback for improvement to the stakeholders.
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Esherick, Joseph W., and Jeffrey N. Wasserstrom. "Acting Out Democracy: Political Theater in Modern China." Journal of Asian Studies 49, no. 4 (November 1990): 835–65. http://dx.doi.org/10.2307/2058238.
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For two and a half months in the spring of 1989, China's student actors dominated the world stage of modern telecommunications. Their massive demonstrations, the hunger strike during Gorbachev's visit, and the dramatic appearance of the Goddess of Democracy captured the attention of an audience that spanned the globe. As we write in mid-1990, the movement and its bloody suppression have already produced an enormous body of literature—from eyewitness accounts by journalists (Morrison 1989; Zhaoqiang, Gejing and Siyuan 1989) and special issues of scholarly journals (Australian Journal of Chinese Affairs Nos. 23, 24; The Fletcher Forum of World Affairs 14.4), to pictorial histories (Turnley and Turnley 1989) and documentary collections (Han 1990; Wu 1989), and, most recently, textbook chapters (Spence 1990) and analytical works (Feigon 1990; Nathan 1990)—tracing the development of China's crisis. Despite a flood of material too massive to review in the present context, we still lack a convincing interpretive framework that places the events within the context of China's modern political evolution, and also provides a way to compare China's experience to that of Eastern Europe. Such an interpretation should help us to understand why massive public demonstrations spurred an evolution toward democratic governance in Eastern Europe, but in China led only to the massacre of June 3–4 and the present era of political repression.
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Saikia, Baburam. "Marginalisation, Revolt and Adaptation: on Changing the Mayamara Tradition." Journal of Ethnology and Folkloristics 15, no. 1 (June 1, 2021): 85–102. http://dx.doi.org/10.2478/jef-2021-0006.
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Abstract Assam is a land of complex history and folklore situated in North East India where religious beliefs, both institutional and vernacular, are part and parcel of lived folk cultures. Amid the domination and growth of Goddess worshiping cults (sakta) in Assam, the sattra unit of religious and socio-cultural institutions came into being as a result of the neo-Vaishnava movement led by Sankaradeva (1449–1568) and his chief disciple Madhavadeva (1489–1596). Kalasamhati is one among the four basic religious sects of the sattras, spread mainly among the subdued communities in Assam. Mayamara could be considered a subsect under Kalasamhati. Aniruddhadeva (1553–1626) preached the Mayamara doctrine among his devotees on the north bank of the Brahmaputra river. Later his inclusive religious behaviour and magical skill influenced many locals to convert to the Mayamara faith. Ritualistic features are a very significant part of Mayamara devotee’s lives. Among the locals there are some narrative variations and disputes about stories and terminologies of the tradition. Adaptations of religious elements in their faith from Indigenous sources have led to the question of their recognition in the mainstream neo-Vaishnava order. In the context of Mayamara tradition, the connection between folklore and history is very much intertwined. Therefore, this paper focuses on marginalisation, revolt in the community and narrative interpretation on the basis of folkloristic and historical groundings. The discussion will reflect upon the beliefs, ritualistic aspects, and myths of the tradition. Fieldwork materials will be employed to discuss the tension between local practices and mainstream neo-Vaishnava influence.
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Encarnación-Pinedo, Estíbaliz. "Intertextuality in Diane di Prima’s Loba: Religious Discourse and Feminism." Humanities 7, no. 4 (December 16, 2018): 132. http://dx.doi.org/10.3390/h7040132.
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The last three decades have witnessed a significant increase in the academic interest in the Beat Generation. No longer seen as “know-nothing bohemians” (Podhoretz 1958), scholars have extended the scope of Beat studies, either by generating renewed interest in canonical authors, by expanding the understanding of what Beat means, or by broadening the aesthetic or theoretical lens through which we read Beat writers and poets. Among these, the transnational perspective on Beat writing has sparked careful re-examinations of Beat authors and their works that seek to recognize, among other things, the impact that transnational cultures and literatures have had on Beat writers. Diane di Prima’s long poem Loba (Di Prima 1998), a feminist epic the poet started writing in the early 1970s, draws on a vast array of transnational texts and influences. Most notoriously, di Prima works with mythological and religious texts to revise and challenge the representation of women throughout history. This paper explores di Prima’s particular use of world narratives in light of a feminist poetics and politics of revision. Through the example of “Eve” and the “Virgin Mary”, two of the many female characters whose textual representation is challenged in Loba, the first part of the paper considers di Prima’s use of gnostic and Christian discourses and their impact on her feminist politics of revision. The second part of the paper situates Loba in the specific context of Second-Wave feminism and the rise of Goddess Movement feminist groups. Drawing from the previous analysis, this part reevaluates di Prima’s collection in light of the essentialist debate that analyzes the texts arising from this tradition as naïve and apolitical.
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Bugnone, Luca. "Le ali della Dea. Polissena e la Valle di Susa // Wings of the Goddess. Polyxena and the Susa Valley // Las alas de la diosa: Polissena y el Valle de Susa." Ecozon@: European Journal of Literature, Culture and Environment 9, no. 2 (October 24, 2018): 122–41. http://dx.doi.org/10.37536/ecozona.2018.9.2.2319.
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Formata dal movimento dei ghiacciai quaternari, la Valle di Susa è una valle alpina nel Nord Ovest italiano. Luminoso esempio di “materia narrante”, è anche terreno di scontro tra iniziative conservazionistiche e progetti infrastrutturali transnazionali. Il progetto dell’alta velocità-capacità ferroviaria, o TAV, è stato oggetto di dure critiche. Dagli anni Novanta, grandi mobilitazioni riunite sotto il vessillo No TAV dalla valle si sono estese all’intero territorio nazionale. Parallelamente, il TAV gode l’appoggio bipartisan delle forze politiche. Diversi progetti preliminari sono stati stracciati nel tentativo di sedare un conflitto quasi trentennale con le comunità locali, un conflitto che buona parte della popolazione descrive come “resistenza”, riallacciandosi all’epopea partigiana contro la piaga nazista. Il 28 luglio 2017, il Movimento No TAV ha annunciato il rinvenimento della sgargiante Zerynthia polyxena presso il torrente Clarea. Questa farfalla è inserita nella Direttiva Habitat, adottata dall’Unione europea nel 1992 per promuovere la tutela della biodiversità. Tuttavia, l’area è stata scelta come nuovo sito di cantiere da TELT, Promotore Pubblico responsabile della realizzazione e gestione della sezione transfrontaliera della futura linea Torino-Lyon. La notizia offre una lettura inedita del rapporto fra umano, tecnologia e ambiente in un contesto di altissima tensione economica e sociale quale è la Val di Susa. Nell'Ecuba, Euripide racconta che Polissena, principessa troiana, preferì farsi uccidere piuttosto che diventare schiava. La vicenda di Polissena è il cavallo di legno che introduce nel dibattito sul progetto del TAV l’assunto per cui “la liberazione della natura così ardentemente desiderata dagli ambientalisti non potrà mai essere pienamente ottenuta senza la liberazione della donna” (Gaard). Una nuova possibilità per il Movimento No TAV di far sentire la propria voce sarà illuminando la verità che il corpo della Terra e i corpi delle donne sono un unico corpo soggiogato e subordinato all’uomo, vittime dello stesso pregiudizio, quello di essere predisposti a uno scopo: compiacere, nutrire, servire. Ho ripercorso una china che va da La Dea Bianca di Robert Graves alla stregoneria al fascismo, guidato da alcune eroine letterarie. Coniugando idealmente l’ecofemminismo alla teoria designata da Edward Lorenz, battendo le ali Polissena può davvero scatenare un uragano. Abstract Formed by the movement of large ice sheets during the Quaternary glaciations, the Susa Valley is an alpine site in northwestern Italy. It is a luminous example of “storied matter,” but it is also a battlefield between visions of wild nature and the plans of “crossnational” infrastructures. The planned TAV (Treno Alta Velocità, or high-speed train) line has been the source of heavy criticism: since the 1990s, an intense mobilization has spread from the valley all across Italy under the banner of the “No TAV” movement. The TAV project has since enjoyed unwavering political support from the members of parliament, right-wing and left-wing alike. Several preliminary drafts have been overturned in the attempt to quell a three-decades–long clash with the communities, a clash that most of the local people depict as “resistance,” latching on to the partisans’ epic stories of endurance against the Nazi scourge that took place in the valley. On July 28, 2017, the No TAV movement announced the discovery of the rare and striking butterfly Zerynthia polyxena, among the rare, threatened, or endemic species in the European Union listed in the Habitat Directive adopted in 1992. Yet, the area has been chosen as the new construction site by the company entrusted with the management of the cross-border section of the high-speed railway line between Turin and Lyon (a.k.a. TELT). This piece of news provides an original point of view to address the relationship between human and non-human agencies in a context of economic and social tension such as the Susa Valley. In this paper, I compare contemporary circumstances in the valley to the ancient Greek myth of Polyxena. In the tragedy Hecuba, the dramatist Euripides describes Polyxena as the Trojan princess who prefers to kill herself rather than become a slave. Hence, the butterfly that carries her name might become a Trojan horse enshrining the idea that “the liberation of nature so ardently desired by environmentalists will not be fully effected without the liberation of women” (G. Gaard). Combining various critical strains within the Environmental Humanities–from ecofeminism and biosemiotics to environmental history and new materialism–I suggest that richer, more encompassing narratives will be generated only when the similar fate of subjugation experienced by non-human bodies and the bodies of women will be more widely recognized. I carve a meandering spatio-temporal narrative path that goes from Robert Graves’ The White Goddess to witch trials and fascism, attempting to follow an erratic fluttering pattern amongst the voices of literature. It is the very slanted figure eight pattern that Polyxena makes with its wings, and by which, according to the theory designated by Edward Lorenz, a hurricane could grow, bringing alternative world visions.Resumen Formado por el movimiento de grandes capas de hielo durante las glaciaciones cuaternarias, el valle de Susa es un enclave alpino en el noroeste de Italia. Es un ejemplo luminoso de “materia narrada”, pero también es un campo de batalla entre las visiones de la naturaleza salvaje y los planes de las infraestructuras “transnacionales”. La línea TAV (“Treno Alta Velocità” o tren de alta velocidad) ha sido objeto de fuertes críticas: desde la década de 1990 se ha extendido en toda Italia una intensa movilización bajo el lema del movimiento “No TAV”. Desde entonces, el proyecto TAV ha gozado de un apoyo político inquebrantable por parte de los miembros del parlamento, tanto de derecha como de izquierda. Varios proyectos preliminares han sido revocados en un intento de sofocar un enfrentamiento de tres décadas con las comunidades, un choque que la mayoría de la población local concibe como “resistencia”, con referencia a las épicas historias de resistencia de los partisanos contra el flagelo nazi que tuvo lugar en el valle. El 28 de julio de 2017, el movimiento No TAV anunció el descubrimiento de la sorprendente mariposa Zerynthia polyxena, entre las especies raras, amenazadas o endémicas de la Unión Europea, enumeradas en la Directiva Hábitat adoptada en 1992. Sin embargo, el lugar ha sido elegido como el nuevo sitio de construcción por la empresa encargada de la gestión del tramo transfronterizo de la línea ferroviaria de alta velocidad entre Turín y Lyon (también conocido como TELT). Esta noticia proporciona un punto de vista original para abordar la relación entre los seres humanos y el medio ambiente en un contexto de tensión económica y social como el Valle de Susa. En este artículo, comparo las circunstancias contemporáneas en el valle con el antiguo mito griego de Políxena. En la tragedia Hécuba, el dramaturgo Eurípides describe a Políxena como la princesa troyana que prefiere suicidarse antes que ser una esclava. Por lo tanto, la mariposa que lleva su nombre podría convertirse en un caballo de Troya que consagre la idea de que “la liberación de la naturaleza tan ardientemente deseada por los ecologistas no se realizará completamente sin la liberación de las mujeres” (G. Gaard). Combinando varias tendencias críticas dentro de las ciencias humanas ambientales—desde el ecofeminismo y la biosemiótica hasta la historia ambiental y los nuevos materialismos—sugiero que se generarán narrativas más ricas e incluyentes sólo cuando el destino similar de subyugación experimentado por cuerpos no humanos y cuerpos de mujeres sea más ampliamente reconocido. Trazo una ruta narrativa espacio-temporal serpenteante que va desde La Diosa Blanca de Robert Graves hasta los juicios de brujas y el fascismo, tratando de seguir un patrón de aleteo errático entre las voces de la literatura. Es el patrón inclinado de la figura de ocho que hace Políxena con sus alas, y por obra del cual, de acuerdo con la teoría designada por Edward Lorenz, un huracán podría crecer, trayendo visiones alternativas del mundo.
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Williamson, Amanda, and Eline Kieft. "Movements of deities and the Goddess: Contemporary applications and perspectives." Dance, Movement & Spiritualities 4, no. 1 (January 1, 2017): 3–14. http://dx.doi.org/10.1386/dmas.4.1.3_2.
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Low, Katherine. "Paganism, Goddess Spirituality, and Elsa in Disney’s Frozen 2." Journal of Religion and Popular Culture 33, no. 2 (July 1, 2021): 89–104. http://dx.doi.org/10.3138/jrpc.2020-0020.
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Audiences in the United States recognize Pagan elements like the use of magic and animism in the Disney film Frozen 2. This article discusses such Pagan ideas in the Frozen films and then applies two archetypal themes from Goddess spirituality to Elsa’s characterization. Scholars like Carol Christ and Starhawk of nature-based Pagan Goddess movements in the United States are employed to compare Elsa in Frozen 2 with notions about the fifth element and rebirth. The article engages neo-Pagan religious ideas about female independence, balance, and transformation, providing a comparison to Elsa’s heroic journey. A discussion about Elsa’s deification in popular culture and body image conclude the article.
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Dwitayasa, I. Made. "Hidup Sehat Bersama Yoga." JURNAL YOGA DAN KESEHATAN 1, no. 1 (July 7, 2020): 83. http://dx.doi.org/10.25078/jyk.v1i1.1547.
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Yoga is an archaeological discovery at the time of culture in the city of Harappa and Mahenjadaro, which is embodied in a statue of Lord Shiva and Goddess Parvati who was doing a variety of different asanas, where there is a belief that Lord Shiva is a yoga teacher while Goddess Parvati is a student. Maharsi Patanjali in the Yoga known as Raja Yoga or yoga Astangga with eight members, namely Yama, Nyama, Asana, Pranayama, Pratyahara, Dharana, and Samadhi Dhyna. Of the eight sections in the first five sections form the outer member (Bahir-yoga) of yoga or make your body fresh and healthy, because it contains about body movements contained in the teachings of yoga, while this part of the last three limbs form in the so-called intertine.<br /><br />
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Sdao, F., and V. Simeone. "Mass movements affecting Goddess Mefitis sanctuary in Rossano di Vaglio (Basilicata, southern Italy)." Journal of Cultural Heritage 8, no. 1 (January 2007): 77–80. http://dx.doi.org/10.1016/j.culher.2006.10.004.
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Sonnleitner, Ute. "Moving German-Speaking Theatre: Artists and Movement 1850–1950." Journal of Migration History 2, no. 1 (March 22, 2016): 93–119. http://dx.doi.org/10.1163/23519924-00201004.
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This article presents the ‘movement of artists’ from 1850 to 1950, an aspect of migration which did not historically attract much attention. The mobility of actors and actresses, singers, and dancers was taken for granted. The public did not pay much attention to the ongoing migratory movements in the entertainment industry, despite their importance to the theatre and its members. Well-known ‘stars’ were admired as gods and goddesses of the stage, while wandering artists were considered drifters. The relevance of intersectional relations becomes apparent. Furthermore, this article analyses mechanisms of perception and representation, exemplifying structures using the example of the theatre season of 1882–1883 and the appearances of Sarah Bernhardt, Franziska Ellmenreich, and Josefine Gallmeyer in Graz (Styria, Austria).
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Hunter, Jack, Annelin Eriksen, Jon Mitchell, Mattijs van de Port, Magnus Course, Nicolás Panotto, Ruth Barcan, et al. "Book Reviews." Religion and Society 9, no. 1 (September 1, 2018): 192–217. http://dx.doi.org/10.3167/arrs.2018.090114.
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Bader, Christopher D., F. Carson Mencken, and Joseph O. Baker, Paranormal America: Ghost Encounters, UFO Sightings, Bigfoot Hunts, and Other Curiosities in Religion and Culture, 272 pp., appendix, notes, references, index. New York: New York University Press, 2017. Paperback, $25.00. ISBN 9780814791356.Bialecki, Jon, A Diagram for Fire: Miracles and Variation in an American Charismatic Movement, 288 pp., prologue, notes, works cited, index. Berkeley: University of California Press, 2017. Paperback, $34.95. ISBN 9780520294219.Blanes, Ruy Llera, and Galina Ous tinova- Stjepanovic , eds., Being Godless: Ethnographies of Atheism and Non-Religion, 154 pp., afterword, notes, references, index. New York: Berghahn Books, 2017. Paperback, $27.95. ISBN 9781785335730.Canals, Roger, A Goddess in Motion: Visual Creativity in the Cult of María Lionza, 212 pp., notes, glossary, references, index. New York: Berghahn Books, 2017. Hardback, $120.00. ISBN 9781785336126.Desjarlais , Robert, Subject to Death: Life and Loss in a Buddhist World, 304 pp., halftones, postscript, notes, references, index. Chicago: University of Chicago Press, 2016. Paperback, $30.00. ISBN 9780226355870.Espinosa, Gastón, Latino Pentecostals in America: Faith and Politics in Action, 520 pages, halftones, notes, index. Cambridge, MA: Harvard University Press, 2016. Paperback, $22.95. ISBN 9780674970915.Folk, Holly, The Religion of Chiropractic: Populist Healing from the American Heartland, 366 pp., halftones, notes, bibliography, index. Chapel Hill: University of North Carolina Press, 2017. Paperback, $34.95. ISBN 9781469632797.Hannig, Anita, Beyond Surgery: Injury, Healing, and Religion at an Ethiopian Hospital, 256 pp., halftones, notes, references, index. Chicago: University of Chicago Press, 2017. Paperback, $27.50. ISBN 9780226457291.Haynes, Naomi, Moving by the Spirit: Pentecostal Social Life on the Zambian Copperbelt, 224 pp., illustrations, notes, references, index. Berkeley: University of California Press, 2017. Paperback, $34.95. ISBN 9780520294257.Ingman, Peik, Terhi Utriainen, Tuija Hovi, and Måns Broo , eds., The Relational Dynamics of Enchantment and Sacralization: Changing the Terms of the Religion Versus Secularity Debate, 292 pp., illustrations, notes, index. Sheffield: Equinox, 2016. Paperback, $29.95. ISBN 9781781794753.Jokic, Zeljko, The Living Ancestors: Shamanism, Cosmos and Cultural Change among the Yanomami of the Upper Orinoco, 296 pp., illustrations, bibliography, index. New York: Berghahn Books, 2015. Hardback, $130.00. ISBN 9781782388173.Louis, Bertin M., Jr., My Soul Is in Haiti: Protestantism in the Haitian Diaspora of the Bahamas, 200 pp., notes, references, index. New York: New York University Press, 2015. Hardback, $75.00. ISBN 9781479809936.Robertson, David G., UFOs, Conspiracy Theories and the New Age: Millennial Conspiracism, 264 pp., illustrations, notes, bibliography, index. London: Bloomsbury, 2017. Paperback, $35.96. ISBN 9781350044982.Rocha, Cristina, John of God: The Globalization of Brazilian Faith Healing, 288 pp., halftones, notes, references, index. New York: Oxford University Press, 2017. Paperback, $31.95. ISBN 9780190466718.Woodbine, Onaje X. O., Black Gods of the Asphalt: Religion, Hip-Hop, and Street Basketball, 224 pp., illustrations, notes, bibliography, index. New York: Columbia University Press, 2018. Paperback, $22.00. ISBN 9780231177290.
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Bednarowski, Mary Farrell. "Living in the Lap of the Goddess: The Feminist Spirituality Movement in America. Cynthia EllerHoly Women, Wholly Women: Sharing Life Stories and Reciprocal Ethnography. Elaine J. LawlessThe Politics of Virtue: Is Abortion Debatable?. Elizabeth Mensch , Alan FreemanDiscipleship of Equals: A Critical Feminist Ekklesia-Logy of Liberation. Elisabeth Schüssler Fiorenza." Signs: Journal of Women in Culture and Society 21, no. 1 (October 1995): 190–94. http://dx.doi.org/10.1086/495053.
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Valodzina, Т. V. "Belarusian incantations in the european perspective: the motif of three virgin helpers." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 66, no. 1 (February 25, 2021): 76–86. http://dx.doi.org/10.29235/2524-2369-2021-66-1-76-86.
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The very first studies of Belarusian incantations in the European area demonstrate a number of very close correspondences. Further identification of BelarusianWestern European parallels in subjects, motifs and images would help both to expose the genetic and typological in the Belarusian incantation compendium and to determine the possibilities and ways of borrowing, as well as the formation of unique complexes and images. The semantics of the incantationbased motif of three female assistants personified by needlewomen continue the preChristian ideas of goddesses and spirits of fate based on the mythology of weaving. From ancient times, the needlewoman is the embodiment of a creative goddess. A definite influence is the Gospel and, accordingly, the iconographic motif of the Virgin Mary portrayed with a spindle in her hands. Early European incantations offer a story of three virgins on a stone, one of which twists and ties, the second untwists and the third helps; in later German, English and Scandinavian incantations, these are the traveling female characters who help the sick along the way. The needlework motif begins to dominate Polish and Latvian incantations, although it is the motif of traveling that still prevails. On the other hand, Russian, especially North Russian tradition, elaborates in detail the story of a needlewoman in the sacred centre, where the Virgin dominates in this role. The Belarusian ethnic territory proves to be a place of a unique meeting of these two powerful movements, organically absorbing the key subjectsemantic nodes and developing them in line with its own tradition, including through offering an original image of three female characters who do not know how but only help in healing.
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Cooley, Jeffrey. "Early Mesopotamian Astral Science and Divination in the Myth of Inana And Šukaletuda." Journal of Ancient Near Eastern Religions 8, no. 1 (2008): 75–98. http://dx.doi.org/10.1163/156921208786182446.
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AbstractThe Sumerian tale of Inana and Shukaletuda recounts how the goddess Inana is raped by a homely gardener upon whom she seeks and ultimately finds revenge. Though this general plot has long been understood, certain elements of the story have remained largely unexplored. Previous scholarship has often suggested that within Inana and Shukaletuda, the goddess Inana is often described in her astral manifestation (e.g. S. Kramer 1961, 117; K. Volk 1995, 177-179 and 182-183; B. Alster 1999, 687; J. Cooper 2001, 142-144). Nevertheless, to date there has been no systematic treatment of this assumption and this study seeks to fill this gap. It is my thesis that certain events of the story (i.e. Inana's movements) can be related to a series of observable celestial phenomena, specifically the synodic activity of the planet Venus. This also explains the heretofore enigmatic climax of the story, in which Inana crosses the entire sky in order to finally locate her attacker, as a celestial miracle required by the planet Venus' peculiar celestial limitations. Furthermore, since in ancient Iraq the observation of astronomical phenomena was often done for the purpose of celestial divination, I suggest that certain events within the story may be illuminated if situated within that undertaking.
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Bidmead, Julye, and Marilyn Love. "Ištar’s Journey: Above and Below." Culture and Cosmos 22, no. 1 (June 2018): 5–28. http://dx.doi.org/10.46472/cc.0122.0203.
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Astral information appears in a wide variety of cuneiform texts: astronomical manuals, omen series, reports written by celestial diviners to the kings, letters, prayers, and myths. This paper examines one of these myths, Inanna/Ištar’s Descent into the Netherworld, to trace the parallels between Inanna/Ištar’s journey in the netherworld and the planet Venus. The Mesopotamian goddess Inanna/Ištar is represented in her astral aspect as Venus, who is both the evening star, visible after sunset, and the morning star, visible before sunrise. In the myth, she travels from the ‘great heavens above’ into the netherworld, the ‘great below’, where she passes through seven gates. At each gate, she is symbolically stripped of her divine radiance (mêlammū) by the removal of her clothing and adornments. She is held prisoner by the queen of the netherworld, her older sister, Ereškigal. During the goddess’ captivity, procreation and fertility of the land cease. She is eventually rescued and released in exchange for her lover, Dumuzi/Tammuz, who must reside half of the year in the netherworld in her place. Though the myth is traditionally understood as a seasonal aetiology, with its familiar ancient Mediterranean dying-rising god motif, and as the Mesopotamians’ conception of afterlife, using iconographic representations and linguistic comparisons with the astral omen texts, another interpretation explaining the movements and periodic disappearance of Venus is noticeable.
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Tafjord, Bjørn Ola. "Romantic Indigenizing of New Religions in Contemporary Europe Critical Methodological Remarks." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 303–27. http://dx.doi.org/10.1558/ijsnr.37626.
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Romanticisms, not colonialisms, drive the indigenizing and the religionizing in the cases described and analyzed in this special issue. In what follows, I shall explain what I mean by this observation and suggest ways to think about it critically. The task of this essay is to highlight entangled methodological and political contexts for the discussion about “indigenizing” that Graham Harvey opened in his introduction, a discussion that the different case studies then continued and exemplified. Inspired by Paul Christopher Johnson’s theorizing about indigenizing (Johnson 2002a), Harvey asks whether it is useful to employ the concepts “indigenous” and “indigenizing” in studies of contemporary movements in Europe: British Druids (studied by Suzanne Owen), Italian shamans and witches (by Angela Puca), The English Bear Tribe (by Graham Harvey), Irish or Celtic Pagans (by Jenny Butler), English Powwow enthusiasts (by Christina Welch), Anastasians in Lithuania and Russia (by Rasa Pranskevi?i?t?), and Goddess devotees in Glastonbury (by Amy Whitehead). These are movements (and scholars) that have been associated with the study of paganisms and the study of new religious movements, but usually not with the study of indigenous religions (except Harvey and Owen who have worked extensively in both fields of research).
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Dhivya, Chrispin Antonieta. "The Impact of Marxism and Communism: A Critical Study of Meena Kandaswamy’s ‘The Gypsy Goddess’." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 9. http://dx.doi.org/10.24113/ijellh.v7i11.10097.
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Meena Kandasamy is a versatile writer from India who writes poetry, essays and fiction. She was born to Tamil parents in 1984. Meena Kandasamy completed a doctorate of philosophy in socio-linguistics from Anna university, Chennai. She was very interested in writing from her childhood and even wrote her first poetry at the age of 17 before translating books by Dalit writers. Kilvenmani, an obscure village in the Nagapattinam taluk of erstwhile Thanjavur, Tamil Nadu, shot to significance in 1968, forty-four Dalit were, locked in a hut and burnt alive because they demanded for hike in wages. This study is an attempt to analyze the events, looking at it not in isolation, but by placing it in the larger socio – political scenario, by examining the various narratives of the incident itself, the aftermath, and the emotions and movements it spurred among the people based on the novel The Gypsy Goddess by Meena Kandasamy taking Marxism and communism as its main theme.
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Szram, Mariusz. "Kobiety a ruchy heretyckie według "Diversarum hereseon liber" Filastriusza z Brescii." Vox Patrum 66 (December 15, 2016): 127–37. http://dx.doi.org/10.31743/vp.3444.
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The article discusses two issues related to the role of women in heretical movements on the basis of Philastrius’ of Brescia Diversarum hereseon liber (written between 380 and 388): the place and the importance of the feminine in the doctrinal teaching of the heretics, along women’s participation in setting up and functioning of the various heresies. In the Jewish movements false-beliefs were associated with the figures of pagan goddesses, which some groups worshiped in different periods of the history of Israel. Contrary to the widespread in the ancient culture belief of the relationship of the male element in human person with the intellectual sphere, in the early Christian Gnosticism it was thought that the feminine was the personification of intellect. An example of this phenomenon on the doctrinal plane was the eon “Wisdom” (sapientia), and on the historical one – Helena accompanying Simon Magus, the precursor of all Christian heresy. Among the female characters of biblical inspiration for erroneous views, resulting from improper, sometimes mythologizing exegesis was especially the mother of mankind Eve. However, the creators of heresies didn’t stress clearly her feminine qualities as that might encourage the emergence of their heterodox doctrines. The known names of women – the members of Jewish and early Christian misbelief movements – appear in Philastrius’ index much less often than men. These are individual cases: Helena accompanying Simon Magus, Priscilla and Maximilla – the co-founders of Montanism heresy.
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Boutsikas, Efrosyni, and Robert Hannah. "Ritual and the cosmos: astronomy and myth in the Athenian Acropolis." Proceedings of the International Astronomical Union 7, S278 (January 2011): 342–48. http://dx.doi.org/10.1017/s1743921311012786.
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AbstractThe paper deals with the cult of the daughters of the mythical king of Athens, Erechtheus, who lived on the Acropolis. This myth establishes the deceased daughters as goddesses who are owed cult by the Athenians. It further equates them with the Hyades, a prominent star cluster in the constellation of Taurus, which they form after their deaths. We examine here the possibility that this myth not only narrates the placement of the girls after their death in the sky in the form of the Hyades, but also may have bound the constellation to certain festivals held on the Acropolis, which through their aetiological myths were connected to the daughters of Erechtheus and in which the participation of young girls (Arrhephoroi) was important. To explicate this cult, we explore its context on the Acropolis as fully as possible, through the visual arts, the literary myth, the festival calendar, and the natural landscape and night-sky, so as to determine whether the movement of the constellation of the Hyades was indeed visible from the Acropolis during the time when the young maiden cult rites were performed on the hill.