Dissertations / Theses on the topic 'Goddesses'
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Kicak, Elizabeth. "Goddesses and Doormats." Scholar Commons, 2010. https://scholarcommons.usf.edu/etd/1680.
Full textMiller, Aimee H. "Goddesses of Color: Interfaith Altars." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/scripps_theses/773.
Full textStåhle, Göran Viktor. "Det religiösa självet i praktik vid ett hinduiskt gudinnetempel : ett kulturpsykologiskt angreppssätt för religionspsykologi/." Uppsala : Uppsala universitet : Religionspsykologi, Teologiska institutionen, Uppsala universitet [distributör], 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4695.
Full textKwok, Crystal Lee, and 郭錦恩. "Ghosts and goddesses: women, cinema, & the image." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31950978.
Full textKwok, Crystal Lee. "Ghosts and goddesses : women, cinema, & the image /." Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B14040220.
Full textGowdy, Robert Douglas. "Redemption and the Other: The Supernatural Narrator and the Intertextual (Sub)version of the Miltonic Command." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2530/.
Full textRandsalu, Donna. "Who were the daughters of Allah?" Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28267.
Full textArts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate
Johnson, Lauren Marie. "Fashioning the Goddesses: Idealizing and Celebrating the Female Form." Miami University Honors Theses / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1178301027.
Full textMatos, Gwenael. "Re-fashioning goddesses| Exploring women's archetypal fashion in the classroom." Thesis, Pacifica Graduate Institute, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3599362.
Full textMythological studies deepens and layers the significance of fashion and dress through an archetypal exploration of Greek goddess fashion archetypes--Aphrodite, Athena, Artemis, and Hestia. The research reveals how these archetypes and their shadows influence the fashion industry from the creation of a garment to when it is worn on the body. The production component of the dissertation entails archetypal fashion design curriculum that contains an instructor's guide for an archetypal women's fashion design course at the collegiate level. The study is tailored to expand fashion design students' understanding of fashion silhouettes and design elements that fit certain fashion archetypes and how the fashion archetypes manifest within target markets, consumers' styles, and consumption choices. The theoretical portion of the research examines fashion theory as a multidisciplinary approach through which to investigate why the body is covered. Within fashion theory, mythological studies offers a new perspective through which to study fashion archetypally by canvassing Greek and Roman myths tied to the four goddesses and by exploring depth psychological and Jungian concepts, such as archetypes, shadow, psyche, and the collective unconscious as they relate to fashion.
The research concludes: a woman's fashion identity and personal style convey one or more goddess fashion archetypes; to express identity and style, garments on the body communicate a visual story about oneself to others that relates to one or more of the goddesses' stories (or myths) archetypally; goddess fashion archetypes categorize fashion silhouettes, such as dresses, pants, and gowns, as well as archetypal goddess fashion silhouette themes, such as masculine/structured, feminine/sensual, functional/comfortable, or conservative/playful; and clothing the body is due to an instinctual drive that is informed by Greek goddess archetypes in Western fashion. Further implications for this research include creating a guide for consumers to understand their preferred archetypal style, employing fashion archetypes to retail when merchandising clothing stores and purchasing inventory for consumers, and developing god fashion archetypes, such as Zeus, Hermes, Ares, Dionysus, and Hephaistos for men's fashion.
Dedes, Eleni. "Oracular priestesses and goddesses of ancient Krete, Delphi, and Dodona." Thesis, California Institute of Integral Studies, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3712244.
Full textThis dissertation discusses the roles of oracular priestesses and Goddesses in Krete and Greece. The appointment of oracular priestesses to the service of a particular Goddess such as Gaia or Athena is reviewed. In addition, this study demonstrates the extent to which the worship of Goddesses, led by oracular priestesses, was a pre-eminent aspect of religion in ancient Krete and Greece. Various types of conduits and methods used to receive oracular messages are also considered, including trees, baetyls, the inhalation of gaseous vapors, the chewing of laurel leaves, and the possible use of bees and snakes.
This dissertation also considers the implications that feminist archaeology brings to the interpretation of evidence regarding oracular priestess and Goddess traditions in Krete at the Temple-Palace of Knossos, and in mainland Greece at the oracular sites of Delphi and Dodona. An interdisciplinary methodology is employed, drawing on archaeology, mythology, archaeomythology, and feminist spiritual hermeneutics in the academic field of women’s spirituality.
To facilitate this study, a set of characteristics is specified for determining which figurines can plausibly be considered oracular priestesses and/or Goddesses. The set of characteristics which distinguish a Goddess from an ordinary woman or girl include (1) ritual or sacred “find contexts”; (2) the presence of worshippers or adorants; (3) symbolic attributes of divinity, especially those which are representative of the female in local cultural context and perhaps also in cross-cultural contexts; (4) gestures of divinity, in local and/or cross-cultural contexts; and (5) larger relative size. Priestesses are distinguished by (1) typical gestures of adoration or offering of votives; (2) typical attributes in cultural context and/or cross-cultural contexts; (3) the study of epigraphy (where possible); and/or (4) prosopography. The characteristics which distinguish oracular priestesses from other kinds of priestesses include the priestess’ interactions with trees, baetyls, bees, birds, and snakes, or inhaling gaseous vapors.
Morley, Brendan Arkell 1982. "The Goddesses' Shrine Family: The Munakata through the Kamakura Era." Thesis, University of Oregon, 2009. http://hdl.handle.net/1794/9881.
Full textThis thesis presents an historical study of the Kyushu shrine family known as the Munakata, beginning in the fourth century and ending with the onset of Japan's medieval age in the fourteenth century. The tutelary deities of the Munakata Shrine are held to be the progeny of the Sun Goddess, the most powerful deity in the Shinto pantheon; this fact speaks to the long-standing historical relationship the Munakata enjoyed with Japan's ruling elites. Traditional tropes of Japanese history have generally cast Kyushu as the periphery of Japanese civilization, but in light of recent scholarship, this view has become untenable. Drawing upon extensive primary source material, this thesis will provide a detailed narrative of Munakata family history while also building upon current trends in Japanese historiography that locate Kyushu within a broader East Asian cultural matrix and reveal it to be a central locus of cultural production on the Japanese archipelago.
Committee in Charge: Andrew Edmund Goble, Chair; Ina Asim; Jason P. Webb
West, David Reid. "Some cults of Greek goddesses and female daemons of oriental origin : especially in relation to the mythology of goddesses and demons in the Semitic world." Thesis, University of Glasgow, 1990. http://theses.gla.ac.uk/1263/.
Full textBroadwin, Julie. "Intertwining threads : silkworm goddesses, sericulture workers and reformers in Jiangnan, 1880s-1930s /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9936842.
Full textFoulston, Lynn. "At the feet of the goddess : a comparative study of local goddess worship in Khurdapur, a village settlement in Orissa and Cholavandan, a small town in Tamilnadu." Thesis, University of South Wales, 1999. https://pure.southwales.ac.uk/en/studentthesis/at-the-feet-of-the-goddess(7d6fe66d-ec25-4015-a2c9-63fe219d71e6).html.
Full textBhogal, Anoop. "Goddesses of consumerism : an interpretivist study of young female consumers in contemporary India." Thesis, University of Leicester, 2011. http://hdl.handle.net/2381/9390.
Full textWimber, Kristina Michelle. "Four Greco-Roman era temples of Near Eastern fertility goddesses : an analysis of architectural tradition /." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2152.pdf.
Full textLitchfield, Allen W. "Behind the Veil: The Heavenly Mother Concept Among Members of Women's Support Groups in The Church of Jesus Christ of Latter-Day Saints." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,23533.
Full textPettersson, Joanna. "From Rome to Ireland : a comparative analysis of two pagan goddesses and a Christian saint." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-353022.
Full textWimber, K. Michelle. "Four Greco-Roman Era Temples of Near Eastern Fertility Goddesses: An Analysis of Architectural Tradition." BYU ScholarsArchive, 2007. https://scholarsarchive.byu.edu/etd/1277.
Full textBeck, Noémie. "Goddesses in Celtic Religion : cult and mythology : a comparative study of ancient Ireland, Britain and Gaul." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20084.
Full textCe travail consiste en une étude comparée des divinités féminines vénérées par les Celtes de l’Irlande ancienne, de la Grande-Bretagne et de la Gaule du 8ème siècle avant J.-C. à environ 400 après J.-C. Les Celtes avaient la particularité de transmettre leur culture, croyances et mythes par voie orale, de génération en génération. Les sources qui nous permettent d’étudier les divinités et croyances des Celtes sont donc toutes indirectes et de nature, d’origine et de période différentes. Elles se regroupent autour de trois catégories : les textes classiques contemporains, qui ne concernent que la Gaule et sont très peu nombreux ; la littérature vernaculaire de l’Irlande haut-médiévale, qui fut mise par écrit à partir du 7ème siècle après J.-C. par des moines chrétiens ; et l’archéologie gauloise et britannique, qui est très fragmentaire et étudie les lieux de cultes préromains, gallo-romains et romano-britanniques, l’épigraphie votive et l’iconographie, datant d’après l’invasion romaine. Quelles déesses les Celtes honoraient-ils ? Les Celtes d’Irlande, de Grande-Bretagne et de Gaule vénéraient-ils des déesses similaires ? Quelles étaient la nature et les fonctions de ces divinités ? Comment étaient-elles vénérées et par qui ? S’organisaient-elles hiérarchiquement dans un panthéon ? L’analyse et la comparaison des données linguistiques, littéraires, épigraphiques et iconographiques de l’Irlande, de la Grande-Bretagne et de la Gaule permettent d’établir des connexions et des similitudes, et de reconstruire ainsi une somme de croyances religieuses communes. Ce travail s’articule autour de cinq chapitres : les Déesses-Mères (Matres et Matronae) ; les déesses pourvoyeuses de richesses, personnifiant la terre et les éléments naturels (animaux, arbres, forêts, montagnes) ; les déesses du territoire et de la guerre ; les déesses des eaux (rivières, fontaines et sources d’eau chaude) ; et les déesses incarnant l’ivresse rituelle
Adadevoh, Anthonia. "Personified Goddesses: An archetypal pattern of female protagonists in the works of two black women writers." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2013. http://digitalcommons.auctr.edu/dissertations/763.
Full textDavis, Robert. "The origin, evolution, and function of the myth of the white goddess in the writings of Robert Graves." Thesis, University of Stirling, 1987. http://hdl.handle.net/1893/2265.
Full textAbraham, Susan. "The razor's edge of sanctity images of the divine feminine in India /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full textMello, Jéssica Frutuoso. "Outros cantos, começa agora, deusa : as representações de Jasão e a epopeia de Valério Flaco /." Araraquara, 2019. http://hdl.handle.net/11449/182254.
Full textBanca: Márcio Meirelles Gouvêa Júnior
Banca: Márcio Thamos
Resumo: Considerando as múltiplas representações que o herói Jasão recebe desde a Antiguidade, escolheu-se a epopeia de Valério Flaco, autor do século I d.C., como principal objeto de análise para refletir sobre a construção do líder dos argonautas. Oferece-se um panorama dos autores que trabalham com as narrativas relacionadas ao herói em obras literárias anteriores a Flaco, de modo a que se possa ter uma visão geral da tradição que foi construída acerca do herói e das diferenças que existem na abordagem do mito, o que poderia impactar a construção do herói. Nessa exposição, dá-se destaque à obra de Apolônio de Rodes, por ser considerada um marco no que se refere a essa construção, tendo em vista que o poeta trata da viagem dos argonautas em gênero épico, o que permitiria um maior detalhamento acerca de diversos aspectos do mito que poderiam não ser possíveis em um gênero mais curto, não predominantemente narrativo e em que a figura central não fosse o herói. Aborda-se a representação dada a Jasão por Valério Flaco, confrontando o herói, intrinsecamente, a seus companheiros de viagem e, extrinsecamente, a seus antecessores, de modo a refletir sobre essa nova inserção do herói em gênero épico em contexto latino. Assim, pretende-se analisar tanto a construção do herói isoladamente na obra em que está inserido quanto, ao mostrar as diversas possibilidades oferecidas por poetas anteriores, quais versões Valério Flaco poderia ter explorado, seja por um processo de eleição de modelo a ser... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: Considering the multiple representations that the hero Jason received since Antiquity, the epic of Valerius Flaccus, a first century AD author, was chosen as the main object of analysis to reflect on the construction of the leader of the Argonauts. It is offered an overview of the authors who work with the narratives related to the hero in literary works previous to Flaccus, so that the reader can have an overview of the tradition that was constructed about the hero and the possible differences in the approach of the myth, which could affect his construction. In this exhibition, the work of Apollonius of Rhodes is emphasized as it's considered a mark in regard to this construction, given that the poet deals with the Argonauts' journey in epic genre, which would allow greater detail about various aspects of the myth that might not be possible in a shorter genre, in which the narrative was not predominant and the central figure was not the hero. The representation given to Jason by Valerius Flaccus is dealt confronting the hero intrinsically to his fellows and extrinsically to his predecessors in order to reflect on his new insertion in the epic genre in Latin context. Thus, it is intended to analyze both the construction of the hero alone in the work in which he is inserted and, by showing the various possibilities offered by previous poets, which versions Valerius Flaccus could have explored, either by a process of election of a model to be followed, affiliating to a traditio... (Complete abstract click electronic access below)
Mestre
Watkins, Angela Denise. "Mambos, priestesses, and goddesses: spiritual healing through Vodou in black women's narratives of Haiti and New Orleans." Diss., University of Iowa, 2014. https://ir.uiowa.edu/etd/5875.
Full textGarman, Alex G. "The cult of the Matronae in the Roman Rhineland /." free to MU campus, to others for purchase, 2002. http://wwwlib.umi.com/cr/mo/fullcit?p3074404.
Full textAuanger, Lisa. "A catalog of images of women in the official arts of ancient Rome /." free to MU campus, to others for purchase, 1997. http://wwwlib.umi.com/cr/mo/fullcit?p9841130.
Full textStevens, 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 textDrakeman, Cynthia Leigh. "Portable goddesses: The use and significance of pipeclay figurines of Venus in the Northern Roman Provinces from the First-Third Centuries CE." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491552.
Full textStucky-Abbott, Leona. "The relationship between a female's God representation and her self identity a clinical case study /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com/search.cfm?p100-0090.
Full textNegrea, Irina C. ""She's a friend of my mind" manifestations of the Great Goddess archetype in Toni Morrison's fiction /." Instructions for remote access. Click here to access this electronic resource. Access available to Kutztown University faculty, staff, and students only, 1997. http://www.kutztown.edu/library/services/remote_access.asp.
Full textHedman, Hanna. "Hindu goddesses as role models for women? : a qualitative study of some middle class women’s views on being a woman in the Hindu society." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3627.
Full textDenna uppsats baseras på en fältstudie genomförd i Faridabad, Indien våren 2007. Syftet är att undersöka vilken roll hinduiska gudinnor spelar för kvinnor. För att uppfylla det syftet studeras också de intervjuade kvinnornas underliggande uppfattningar om jämställdhet.
För att kunna uppfylla syftet med uppsatsen har en kvalitativ metod använts och 19 intervjuer har genomförts. Informanterna har fått svara på frågor som handlar om att vara kvinna i det hinduiska samhället och deras åsikter om hur kvinnors situation bör ändras. När resultaten från intervjuerna analyserats har jag inspirerats av tidigare forskning om genus och Hinduism.
I den hinduiska mytologin finns både gudar och gudinnor. Att dyrka gudinnor kan ses som en källa till makt och inspiration för kvinnor. Därför har jag studerat om informanterna ser på gudinnorna som förebilder. Resultaten visar att det är svårt att avgöra om så är fallet. Ungefär hälften av informanterna sade att det ser gudinnorna som förebilder. I motsats till tidigare forskning nämnde inte informanterna de gudinnor som representerar de egenskaper som den ideala hustrun ska besitta, istället nämndes stridsgudinnan Durga. Tidigare forskning visar dock att även de självständiga gudinnorna som beskrevs av informanterna som förebilder är en del av den patriarkala strukturen. Under intervjuerna framgick att rollen att vara en bra hustru och mor värdesätts högt av informanterna. Detta kan, enligt mig, kopplas till det mest framträdande resultatet som framkom i synen på vad jämställdhetsuppfattningen baseras på. Det gäller uppfattningen om att män och kvinnor föds med olika egenskaper. I motsats till genusteori förstås inte skillnader mellan män och kvinnor som främst socialt konstruerade.
This report is based on a field study that was carried out in Faridabad, India in the spring of 2007. The aim is to study what role the Hindu goddesses play for Hindu women. To fulfil this purpose I am also studying the interviewed women’s underlying understanding regarding gender equality.
To fulfil the aim a qualitative method was chosen and 19 interviews were completed. The informants answered questions about being a woman in the Hindu society and their opinions on how to change women’s situation. While analysing the results I was inspired by previous research on gender and Hinduism.
In the Hindu mythology there are both gods and goddesses. Worshipping goddesses can be seen as a source of power and inspiration for women. Therefore I wanted to study if the informants look at the goddesses as role models. The results show that it is difficult to determine whether or not that is the case. Approximately half of the informants said that they looked at the goddesses as role models. In contrast to previous research the informants did not mention the goddesses that are represented with qualities that the ideal wife should posses, instead Durga, the fight goddess, was mentioned. However, previous research also shows that the independent goddesses that were described as role models by the informants are a part of a patriarchal structure. During the interviews the role of being a good wife and a mother is described as the most important thing for the informants. This can, according to me, be related to the most significant result on what the understanding of gender equality is based on. This is the opinion that men and women are born with different qualities. In contrast to the gender theory, the differences between men and women are not understood as primarily socially constructed.
Dobia, Brenda. "Śakti Yātrā locating power, questioning desire : a women's pilgrimage to the temple of Kāmākhyā /." View thesis, 2008. http://handle.uws.edu.au:8081/1959.7/32785.
Full textA thesis presented to the University of Western Sydney, College of Arts, Centre for Cultural Research, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.
Basson, Danielle. "The Goddess Hathor and the women of ancient Egypt." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20292.
Full textENGLISH ABSTRACT: In studying ancient Egypt researchers have a great advantage, in that there is a multitude of recorded material to draw from. Unfortunately for anyone interested in studying ancient Egyptian women, the recorded material was most often recorded by, commissioned by, and concerned with, men; royal or high-ranking men to be precise (Robins, 1993: 11-12). Thus, we must look into non-textual artefacts and offerings which may have a symbolic meaning. Though, the textual sources should not be neglected, since these may hold clues to the position and perception of women in society: perceptions held by men. This thesis has drawn largely on art and artefacts to investigate the relationship between women in ancient Egypt and the goddess Hathor. Women are traditionally the mothers, caretakers and homemakers of society. But they are not only that. Women are also individuals, capable of individual thought, feelings, anxieties, hopes and dreams; and like their male counterparts, women also experience religion. But, as was clearly displayed in the thesis, Egyptian women not only experienced religion, they lived religion. In the ancient Egyptian context there was no escaping religion. It must also be understood that the ancient Egyptians thought that the man was the seat of creation and that semen was the essence of creation (according to the cosmogony of Heliopolis, cf. Cooney, 2008: 2). A failure to conceive would be placed directly upon the shoulders of the woman, and could be grounds enough for divorce (Robins, 1993: 63). Women in ancient societies served the main function of child-rearing. This may seem backward, but it was an essential function, without which society would cease to function. When a woman failed to conceive, she in essence failed her function as a woman; many women (and men) in this situation turned to religion. This is where this thesis topic comes into play, since Hathor was a goddess of sexuality and fertility, but also had aspects of safeguarding and caretaking. Women were naturally drawn to her and she developed a large cult following, with cult centres scattered throughout Egypt. Not only were many of her followers female, but her priests were also female (Gillam, 1995: 211-212). Hathor might have been the most relatable of the goddesses because of her dual-nature; she is a caretaker and sexual being, but she can also become fierce and even bloodthirsty. Devotion to Hathor was widespread, with cult centres at Deir el-Bahari, Faras, Mirgissa, Serabit el-Khadim, Timna, Gebel Zeit and elsewhere, each with its own large deposit of votive offerings (Pinch, 1993). Hathor is also referenced in letters between females in a family, as one daughter writes to her mother: “May Hathor gladden you for my sake” (Wente, 1990: 63). It is because of this that this thesis investigated to what an extent ancient Egyptian women had a relationship with her.
AFRIKAANSE OPSOMMING: In die ondersoek van ou Egipte, het navorsers `n groot voordeel, deurdat daar `n groot verskeidenheid bronne beskikbaar is om mee te werk. Ongelukkig, vir enigeen wat daarin geïnteresseerd is om die antieke Egiptiese vrou na te vors, is die meerderheid van die bronne deur mans opgeteken, of in opdrag van hulle, en het ook betrekking op mans; koninklike of hooggeplaaste mans, om meer spesifiek te wees (Robins, 1993: 11-12). Daarom, moet ons ook ongeskrewe artefakte en offerandes bestudeer, wat moontlik simboliese betekenisse kan inhou. Dit beteken egter nie dat ons wel geskrewe bronne moet ignoreer nie, aangesien dit tog leidrade oor die posisie van vroue in die samelewing en hoe hulle deur mans beskou is, kan verskaf. Hierdie tesis het grootliks gebruik maak van kuns en artefakte om die verhouding tussen die vroue van antieke Egipte en die godin Hathor na te vors. Volgens tradisie, is vrouens die moeders, oppassers en tuisteskeppers van `n gemeenskap, maar hulle is nie net dit nie. Vroue is ook individue, in staat tot hul eie gedagtes, gevoelens, vrese, hoop en drome; en nes hul manlike eweknieë, kan vroue ook geloof ervaar. Maar, soos duidelik in die tesis uiteengesit is, het Egiptiese vroue nie net geloof ervaar nie, maar geloof geleef. In die antieke Egiptiese konteks was geloof onontkombaar. Die leser moet ook verstaan dat die antieke Egiptenare geglo het dat die man die skeppingsbron was and dat semen die kern van die skepping was (volgens die Heliopolis Kosmogonie, vgl. Cooney, 2008: 2). Indien „n egpaar probleme ondervind het om swanger te raak, het die blaam direk op die vrou se skouers gerus en was ook `n aanvaarde rede vir egskeiding (Robins, 1993: 63). Vroue in antieke gemeenskappe het hoofsaaklik gedien om kinders groot te maak. Dit mag dalk “agterlik” voorkom, maar dit was `n essensiële rol, waarsonder die gemeenskap nie sou kon funksioneer nie. Indien `n vrou nie kon swanger word nie, het sy in essensie in haar doel as `n vrou misluk; daarom het baie vroue (en mans) in hierdie situasie hulle na godsdiens gekeer. Dit is hier waar hierdie tesis aansluit, aangesien Hathor `n godin van seksualiteit en vrugbaarheid was, maar ook aspekte van beskerming en versorging gehad het. Vroue was natuurlik tot haar aangetrokke, `n groot gevolg het om haar kultus versamel en kultus-sentrums het deur Egipte versprei. Nie net was haar navolgers vroulik nie, maar ook haar priesters was vroulik (Gillam, 1995: 211-212). Hathor was moontlik die godin waarmee die mense die maklikste kon identifiseer, omdat sy `n tweeledige natuur gehad het; sy was `n versorger en `n seksuele wese, maar sy kon ook kwaai en bloeddorstig raak. Die aanbidding van Hathor was wydverspreid, met kultus-sentrums by Deir el-Bahari, Faras, Mirgissa, Serabit el-Khadim, Timna, Gebel Zeit en elders, elk met sy eie groot versameling artefakte (Pinch, 1993). Hathor word ook benoem in briewe tussen vroulike familielede, soos een dogter aan haar moeder skryf: “Mag Hathor jou bly maak vir my onthalwe” (Wente, 1990: 63). Dit is hoekom hierdie tesis nagevors het tot wat `n mate daar `n verhouding tussen antieke Egiptiese vroue en Hathor bestaan het.
Hansen, Inge Lyse. "Roman women portrayed in divine guises : reality and construct in female imaging." Thesis, University of Edinburgh, 2001. http://hdl.handle.net/1842/17577.
Full textPereira, Vera Lucia Crepaldi 1945. "As deusas gregas virgens face ao poder de Afrodite." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251534.
Full textDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação
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Resumo: O objetivo deste estudo, as deusas gregas virgens, Ártemis, Atena e Héstia, é demarcar a existência e a significação especial dessas deusas no mundo arcaico grego frente à posição ocupada por Afrodite, como representação do desejo. O sistema mítico prevê a questão do desejo articulada ao 'poder', conforme evidenciam as reflexões feitas a partir do corpus selecionado: as obras de Homero, de Hesíodo e os Hinos Homéricos referentes às deusas virgens e a Afrodite. A metodologia que orienta esta pesquisa segue uma linha antropológica comparativa, incluindo autores como Geertz e Detienne, com enfoque no uso e na significação da linguagem da produção escrita dos rapsodos gregos. O conceito de virgindade é direcionado pelo conceito de desejo e parece necessário que se considerem as propriedades e os atributos de Afrodite para definir as deusas gregas virgens, que fruem "de um outro modo de desejo e de poder". Esse aspecto nos faz refletir sobre uma sociedade patriarcal e as formas de independência feminina como instância de compromisso sócio-político, bem como sobre a manutenção de uma tradição herdada da grande mãe (Magna Mater) e das Amazonas. Uma possível indicação, a partir desses dados, é que o Cristianismo procurou dar continuidade a esse aspecto de gênero que promove a civilização e a organização da sociedade, através da figura da 'madre', como elemento de significação cultural.
Abstract: The aim of this study which focuses on the Virgin Greek goddesses, Artemis, Athene and Hestia, is to stress the existence and the special meaning of those goddesses in the archaic Greek world, compared with Aphrodite's position as a representative of 'desire'. The mythical system comprises the matter of desire linked to the meaning of "power", according to the evidence of reflections made from the corpus selected, Homer's and Hesiod's works and the Homeric Hymns referring to the virgin goddesses and Aphrodite. The methodology that orients this paper follows authors such as Geertz and Detienne, focusing on the use and meaning of the language in the written production of the Greek rapsodes. The concept of virginity is directed by the concept of desire, and it is necessary to consider Aphrodite's properties and attributes to define the virgin Greek goddesses who have another form of desire and power. That aspect brings up considerations on a patriarchal society and ways of feminine independence as a means of socialpolitical commitment, as well as on the maintenance of a tradition inherited from the Great Mother and the Amazons. One possible direction arising from the above facts is that Christianity tried to give sequence to this aspect of gender which promotes civilization and the organization of society, by way of the 'mater figure', as an element of cultural significance.
Mestrado
Educação, Conhecimento, Linguagem e Arte
Mestre em Educação
Leiva, del Valle Alfia. "Diosas primigenias, sus mitos, estática e influencia en las sociedades hiper-modernas líquidas." Doctoral thesis, Universitat Politècnica de València, 2020. http://hdl.handle.net/10251/156046.
Full text[CA] Aquesta investigació «Deesses Primigènies, els seus mites, estètica i influència en l'art i les societats hipermodernes líquides», té les seues fonts en diferents àrees del coneixement com l'arqueologia, l'antropologia, la sociologia, l'art, els feminismes, la teologia, etc., amb la finalitat de facilitar la comprensió de la complexa societat actual, l'estructura líquida que la defineix i la seua influència en l'estètica del cos femení. Per a sustentar les hipòtesis i objectius del treball, en una primera part, hem elaborat un marc teòric amb antecedents en els mites primigenis, a partir les teories de Carl Jung o Mircea Eliade. En el segon capítol revisem les dades arqueològiques allunyades de la visió patriarcal, i basant-nos en dades científiques de Marija Gimbutas entre altres arqueòlogues, analitzem la història des d'un punt de d'acord amb la She Story. El mite ací tractat, fixat en el subconscient col·lectiu, forma part de l'estètica de les nostres societats líquides pel que en el tercer capítol analitzarem brevíssimament l'evolució del pensament occidental des de Descartes a Lipovetzky, recorrent les diferents teories fonamentals per a comprendre on ens trobem en l'actualitat. Kant, Hegel, Nietzsche i Fromm, i posteriorment a les teories de Marc Auge i els «no llocs» i Zygmunt Bauman i la societat líquida. La segona part s'inicia amb el quart capítol dedicat a Zygmunt Bauman, i com les seues teories socials han descrit minuciosament la societat en la que actualment vivim. Tot en aquesta generació líquida està entrellaçat, art, societat, tecnologia, comunicacions globals, mass media, comerç, política, mites, i aquesta liquiditat abasta tots els aspec- tes de les nostres vides i es re ecteix en el cos femení. Analitzem també la presència i manipulació per part dels mitjans de comunicació massiva i les tecnologies, del que Zygmunt Bauman denomina com la «Generació líquida», la societat líquida en l'estètica femenina. Generació que ha nascut amb les tecnologies i que no entendria la seua realitat sense estar «connectada». Entregant la seua llibertat als nous líders d'opinió que són els trenders, els bloguers, les momagers, a les empreses tecnològiques tipus Facebook, Instagram, Amazon, etc., totes elles dedicades als mitjans de comunicació massiva i al control de dades que faciliten als sistemes suprapanòptics per a manipular aquesta llibertat voluntàriament entregada. En el cinquè capítol es resumeixen les xarrades i seminaris haguts amb Griselda Pollock en els seus estudis sobre la visió de cos femení a través de les arts, la creació del cànon feminista i la seua posició enfront del cos femení líquid. Finalment en el sisè i últim capítol es presenten exemples de com l'abús absurd que les comunicacions massives, i la tecnologia descontrolada desvirtuen els mites ací tractats. S'analitza com els mass media, els big brothers, els mites Marvel, la música pop o el rap, representats per exemple en les Kardashians, o en la rapera Minaj, o en Rosalía els han utilitzats per a convertir-se en Deesses Primigènies mutants i desvirtuades. Es tanca l'estudi amb exemples de les artistes visuals i escultores, deslligades del fenomen del comerç rampant; productores plàstiques que adverteixen d'aquests perills i ens consciencien que el vertader mite primigeni d'aquesta Deessa continua viu i sa, en un món on encara existeix la consciència i la salut mental, com Ana Mendieta, Louise Burgeoise, Rebecca Horn, Nalini Malani entre altres. Servisca com a colofó la producció duta a terme en relació amb el present projecte d'investigació; materialitzat en tres exposicions personals al llarg d'aquest període sota els títols de: «Dones Celestes, Mites Primigenis», «Mites en temps líquids» i «Mite poemes femenins».
[EN] This investigation «Primeogenial Goddesses, their myths, aesthetic and inuflence in art and in the hyper-modern liquid societies» is supported by several areas of knowledge, such as archaeology, anthropology, theology, sociology, art, feminisms and psychology, etc., in order to grasp the complexity of the society in which we live. To sustain the hypothesis and objectives of this paper, in the first part we elaborate a theoretical framework, with the background of the primeogenial myths and the female body, based on the theories of Carl Jung or Mircea Eliade among other theorist. In the second chapter archaeological data is revised, based on scientific data of Marija Gimbutas among other archaeologists giving a different point of view, the She Story. The Inherited in the collective subconscious, the myth of the Primogenial Goddess forms part of the aesthetics of our liquid societies, for that reason, in the third chapter, very briefly we analyze the evolution of western thought, from Descartes to Lipovetzky, journey through fundamental theories to understand where we stand now a days: Kant, Hegel, Nietzsche and Fromm arriving to the «no place» theory of Mark Augé and finally the liquid society theory of Zygmunt Bauman. On the second part of this work, chapter four, dedicated to Zygmunt Bauman, how its social theories have meticulously analyse the society we live in. How everything is intertwined; art, society, technology, global communications (mass media), commerce, politics, myths in this liquid generation, which cover all aspects of our lives and how it reflects in the feminine body. A generation that has been born into the technologies, and would never understand its own reality if «not connected». They blindly trust it and their new leaders of opinion the trenders, bloggers, momagers, the new loyalty is devoted to technological corporations like Facebook, Instagram, Amazon, handing the private information to the supra panoptic systems, information voluntarily given by the individuals of this generation. A perspective of gender is revised, the female body in liquid times, through the essential theories of Judith Butler, Paul. B. Preciado and Griselda Pollock. How all converge with the theories of Bauman, changing the perspective that mass media, marketing and the insatiable commerce of information on the net. On the fifth chapter Griselda Pollock through its lectures of the feminine body in the arts, the feminine body and the canon, the creation of this feminist canon and the position of the feminine body of the primeogenial myth in modernity, lightens us in such aspects. The sixth and last chapter, examples are given of the absurd abuse of the massive communications, uncontrolled technology and how they undermine and distort the myths we study. This bricoleur mentioned by Levi-Strauss leads to a nonsense power of the voracious commerce that mass media impose on us, like the big brothers, represented by the Kardashians, the Marvel myths. The phenomenon like rappers Minaj, or Rosalía among other mutant Primeogenial Goddesses, twisted and distorted. To close this thesis with samples of art, visual artists and sculptress, detached from the phenomenon of the voracious commerce, plastic producers in which mental health and consciousness still exist among others, Ana Mendieta, Louise Burgeoise, Rebeca Horn, Nalini Malani, or Sahara Sitkin. I conclude this research with my own artistic production which has been presented in three personal exhibits through the duration of the investigations: «Celestial women, Primeogenial myths», «Myths in liquid times» and «Feminine myth-poetics».
Leiva Del Valle, A. (2020). Diosas primigenias, sus mitos, estática e influencia en las sociedades hiper-modernas líquidas [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/156046
TESIS
Ferlut, Audrey. "Le culte des divinités féminines en Gaule Belgique et dans les Germanies sous le Haut-Empire romain." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30071/document.
Full textThis thesis is on the following subject: the cult of the goddesses in Gallia Belgica and in the Germanies under the Early Roman Empire consists in the most possible exhaustive analysis about the goddesses met in the three provinces of the Roman Empire: Gallia Belgica, Germania Inferior and Germania Superior. First, the thesis consists in a deep research on the goddesses’ characteristics, even if the goddesses were “indigenous”, imported from Rome or imported from the eastern part of the Roman Empire. This work also has as a goal to analyse the various forms of cults and rites dedicated to those deities – it consists in a study of the ceremonial, the rites, the form of dedications, the sanctuaries and temples dedicated to these goddesses. This subject then has as an ambition to examine the importance of the impact of the Romanity of these cults. Finally, this study has to think about the role played byt “Romanisation” and the different social groups in the implantation and broadcast of these cults in Gallia Belgica and in the Germanies to understand why there were such differences between the provinces because of the goddesses
Alameen, Antwanisha V. "Women's Access to Political Power in Ancient Egypt and Igboland: A Critical Study." Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/214768.
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This is an Afrocentric examination of women's use of agency in Ancient Egypt and Igboland. Most histories written on Kemetic women not only disconnect them from Africa but also fail to fully address the significance of their position within the political spiritual structure of the state. Additionally, the presence of matriarchy in Ancient Egypt is dismissed on the basis that patriarchy is the most visible and seemingly the most dominant form of governance. Diop contended that matriarchy was one of the key factors that connected Ancient Egypt with other parts of Africa which is best understood as the Africa cultural continuity theory. My research analyzes the validity of his theory by comparing how Kemetic women exercised agency in their political structure to how Igbo women exercised political agency. I identified Igbo women as a cultural group to be compared to Kemet because of their historical political resistance in their state during the colonial period. However, it is their traditional roles prior to British invasion that is most relevant to my study. I define matriarchy as the central role of the mother in the social and political function of societal structures, the political positions occupied by women that inform the decisions of the state and the inclusion of female principles within the religious-political order of the nation. Matriarchy as a critical framework was used to identify how Kemetic women and Igbo women accessed political power by means of motherhood, political leadership, and spiritual authority. The findings of this study show that Igbo women and Ancient Egyptian women were integral to the political operation of their states. Furthermore, the results indicate that Ancient Egypt and Igboland shared cultural commonalities as it relates to the roles that women occupied as spiritual specialists, political leaders and mothers.
Temple University--Theses
Carver, Dax Donald. "Goddess Dethroned: The Evolution of Morgan le Fay." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-04282006-082115/.
Full textTimothy Renick, committee chair; Kathryn McClymond, Jonathan Herman, committee members. Electronic text (p. 54 p.) : digital, PDF file. Description based on contents viewed Apr. 30, 2007; title from title screen. Includes bibliographical references (p. 51-54).
Xanthouli, Paraskevi. "De la maternité à l’infanticide : la construction de la figure maternelle dans la mythologie grecque." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL195.
Full textThe main question that this thesis tries to answer is how the subject of maternity and, in general, parenthood is discussed and revealed through the Greek mythology and how we can, through this approach, pinpoint and explain the social status of women and maternity in the mythological value system. By using the category of “sex” in this subject’s approach, analysis and conclusions, the purpose of this thesis is to offer new possibilities to interpret and explain, regarding the abolishment of maternity and, generally, parenthood, the act of infanticide, but also the survival of the prοpatriachal system in the male-dominated religious belief of the Greek pantheon. The myths are being examined by taking into consideration their social, cultural and historical context in order to come to conclusions about each sex’s position in the public and private sector, about the roles of men and women in their private lives, about the relationships of power and submission between them, as well as the dominant value and perception system and, above all, about the representation of this system in the Greek mythology. In this sense, this thesis aims to be a contribution to the ongoing wider global effort to reintegrate women not only in a historical context but also in mythology
Matos, Sue Hellen Monteiro de. "NÃO TEMAS! GRITEI POR TEU NOME: Estudo da concepção materna de Javé em Dêutero- Isaías a partir da análise exegética de Is 43,1-7." Universidade Metodista de São Paulo, 2013. http://tede.metodista.br/jspui/handle/tede/282.
Full textCoordenação de Aperfeiçoamento de Pessoal de Nível Superior
This exegetical study aims to demonstrate the maternal face of Yahweh revealed in the writings of Deutero-Isaiah, having as main source the oracle of salvation Is 43.1-7. To this end, we start from the analysis of the literary context, historical and religious Deutero-Isaiah, so that make the exegetical analysis of the text proposed by which we will focus, among various contents, the characteristic maternal presented in the passage. Understanding a text arises within a social environment, will highlight, based on the writings Deutero-Isaiah, the exiled community to which they are addressed prophets and prophetesses. Finally, combining the attributes of maternal goddesses Asherah and Ishtar with the fledgling maternal conception of Yahweh made by Hosea, we propose the maternal face of God based on texts of Deutero-Isaiah, in particular Is 43.1 to 7.
O presente estudo exegético tem por objetivo demonstrar a face materna de Javé revelada nos textos de Dêutero-Isaías, tendo como fonte principal o oráculo de salvação de Is 43,1-7. Para tal, partimos da análise do contexto literário, histórico e religioso de Dêutero-Isaías, paraentão fazer a análise exegética do texto proposto, através da qual enfocaremos, dentre os diversos conteúdos, a característica materna apresentada na perícope. Compreendendo que um texto surge dentro de um ambiente social, evidenciaremos, com base nos escritos de Dêutero-Isaías, a comunidade exilada à qual se dirigem profetas e profetisas. Por fim, combinando os atributos maternos das deusas Asherah e Ishtar com a incipiente concepção materna de Javé apresentado por Oséias, propomos a face materna de Deus com base nos textos dêuteroisaiânicos, em especial, Is 43,1-7.
Silva, Mariza Miranda da. "MAIS DEUSA DO QUE ESCRAVA: A MULHER DE PROVÉRBIOS 31,10-31." Pontifícia Universidade Católica de Goiás, 2006. http://localhost:8080/tede/handle/tede/937.
Full textThis dissertation considers that Pr 31,10-31 possess helenistc traces and can be interpreted in the perspective of the greek goddesses Aphrodite, Athene, Artemis, Demeter and Hestia that are present in the space between lines of this acrostic. Therefore, the research continues to enter in the questions of the myth, of the imaginary, gender and feminist hermeneutics; finishing through the bridge with today; in an analysis of popular proverbs on the brazilian woman, through the woman of the mouth of the people and its relation with the woman-goddess of Pr 31,10-31.
Esta dissertação propõe que Pr 31,10-31 possui traços helenistas e pode ser interpretada na perspectiva das deusas gregas Afrodite, Palas Atena, Ártemis, Deméter e Héstia que estão presentes nas entrelinhas desse acróstico. Por conseguinte, a pesquisa continua a adentrar nas questões do mito, do imaginário, estudos de gênero e hermenêutica feminista; finalizando ao realizar a ponte com o hoje, numa análise dos provérbios populares sobre a mulher brasileira, através da mulher da boca do povo e a sua relação com a mulher-deusa de Pr 31,10-31.
Onda, François-Joseph. "Le féminin dans les paysages pré-chrétiens irlandais." Phd thesis, Université Rennes 2, 2012. http://tel.archives-ouvertes.fr/tel-00725801.
Full textLundgren, Veronika. "Gudinnetro : En kartläggning över gudinnetemplet i Forsbacka." Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-8392.
Full textLeong, Siang-Nuan. "Windows to the polemics against the so-called Jews and Jezebel in Revelation : insights from historical and co(n)textual analysis." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/4453.
Full textAbdou, Hebatallah Sobhy. "The scorpion goddess Selkis." Thesis, University of Liverpool, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540043.
Full textVieira, Ana Paula Raspini. "Goddess or countertop dancer." reponame:Repositório Institucional da UFSC, 2014. https://repositorio.ufsc.br/xmlui/handle/123456789/123230.
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Personagens mitológicas são referências recorrentes na escrita de Margaret Atwood e aparecem, frequentemente, de maneira revisitada, questionando o cânone, a própria mitologia clássica e atuando como metáforas complexas da sociedade atual. Este estudo analisa a recorrência de três dessas figuras mitológicas sob o prisma da crítica literária feminista numa seleção de poemas de Margaret Atwood intitulado Morning in the Burned House (1995). A análise busca verificar se e como elas podem ser entendidas como uma paródia auto-reflexiva sobre a condição paradoxical da mulher na sociedade ocidental contemporânea.
Caillaud, Annaïg. "À la rencontre d'Iris - Déesses ailées dans la céramique attique (VIe-Ve siècles av.notre ère)." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0160.
Full textIris—the rainbow and the “Golden Winged” swift messenger—is a divinity of the second rank whose representations on Attic ceramics of the 6th and 5th centuries BC have been little studied; this is due to the great number of representations of winged goddesses on Attic ceramics, which necessarily leads to confusions and identification problems, first and foremost with Nike, but also with Eos, Hebe and other divinities to a lesser extent. Therefore, we have tried to understand the experimentation and games of Attic images and, more specifically, what constitutes this “pantheon of images”: to this end, we have analysed the confusions by determining probable fusions of images, while at the same time considering both the diversity and the polysemy of the iconography of the goddess Iris. What is at stake with these analyses is the possibility to apprehend a Greek vision of the image of winged women, to see the evolution of the representations of gods on Attic ceramics, and what the conceptualisation of the connection between the divine and the human worlds through images implies; to do so, we have carried out various investigations depending on the themes that we have been led to address because of and starting from these images. We have considered not only the images but also the interpretations of Attic texts which have been made these last years, and the society which produced these images as well. Thus, we have tried to use a pluralist perspective, one which was initiated by Jean-Pierre Vernant, among others, and combining three approaches—anthropology, the history of religion and visual culture—in order to grasp the scope of the representations of the goddess Iris
Nugent, Lynn Louise. "The search for the goddess, an analysis and critique of feminist Wiccan goddess history." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0006/MQ34904.pdf.
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