Journal articles: 'Maori mythology and religion'

1

Murphy, Gabrielle. "Totem and taboo: mythology and the Maori." Lancet 352, no. 9127 (August 1998): 585–86. http://dx.doi.org/10.1016/s0140-6736(05)79304-1.

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Shoham, Shlomo Giora. "Personality, Mythology and Religion." Journal of Psychology and Judaism publication discontinued 21, no. 3 (1997): 189–99. http://dx.doi.org/10.1023/b:jopj.0000010903.74440.b7.

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Garin, V. "Myth and mythology." Ukrainian Religious Studies, no. 22 (May 21, 2002): 16–23. http://dx.doi.org/10.32420/2002.22.1274.

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The actualization of the study of issues related to the mythical and religious representations of our people is due to the need to solve new complex socio-moral problems facing the modern Ukrainian society. Scientific research of the phenomena of mythology and religion, as well as their interactions and interactions, are of particular importance in the conditions of social, ideological and moral crisis of society, when there is a serious reappraisal of ideological values and new material and spiritual conditions of human existence are formed. The role of such studies is due to the fact that mythology and religion are important historical forms of social consciousness, one of the means of expressing the relation of man to the surrounding reality, which significantly affects the inner spiritual world of the individual, the moral and social behavior of the individual and entire communities of people.

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Hamzeeva, B., and Т. А. Barakbayeva. "Comparative analysis of the paradigms of myth and legend." BULLETIN Series of Sociological and Political sciences 72, no. 4 (December 30, 2020): 212–18. http://dx.doi.org/10.51889/2020-4.1728-8940.31.

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Is it possible to find another phenomenon in the field of spiritual culture of mankind, both mythology and judgment? Someone connects it with religion, someone sees it as a confrontation with religion, someone mixes it with a folk legend, a fairy tale, someone considers it separately from them. Some consider mythology a rational burden or an alternative in the spiritual wealth of the people, while others view it as a deep progressive factor of culture. What is mythology really? It has to do with religion and folklore, what place it occupies in the history of human thought.

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Bogomilova, Nonka. "A philosophical approach to the 'religion - national mythology' synthesis." Filozofija i drustvo 20, no. 3 (2009): 83–96. http://dx.doi.org/10.2298/fid0903083b.

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The paper analyses the philosophical aspects of the 'religion - national mythology' synthesis. The main directions of the study are as follows: 1. Both on the individual and social plan, the orientation of the transcending universalizing power of religion could vary depending on the macro-social movements a community /or an individual/ is involved in. For the individual as for the community, religion could be a cultural position transcending ego and ethno-centrism, mono-cultural tendencies; in situations of internal differentiation and disintegration of these entities, the universalizing binding role of religion is partialized and determined by various social groups, who are often in opposition to each other due to their economic political, ethnic, psychological features; 2. This process is usually related to the invalidation of universally uniting religious-moral bonds and values and intensification of differences: power, property, doctrinal differences to a shift of the weight center from internal spiritual movements /particularly typical of mysticism, asceticism, priesthood/ on to practical social action - reformist heresies, the various practical theologies of revolution, liberation, the religious-motivated wars; 3. When reduced to an ethnic, political, or state emblem, religious affiliation to Judaism, Islam Orthodoxy, Catholicism, Protestantism has become and still remain a tool for the sacralization of military and political conflicts. In religion-motivated conflict situations, opposing parties de-sacralize their Sacred Books as their acts contradict the books' moral content; 4. The power of historical mythologies is in reverse proportion to the capacity of a nation to periodically renew its social life world - its psychological attitudes labour relations, political stereotypes; 5. In this type of situation religion is usually reduced to 'belonging', as G. Davie put it, at the expense of 'believing' and a corresponding moral behavior. The religious universe becomes thus subordinated to partial group values, instead of standing above them.

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St. Jean, Shawn. "Mythology, Religion, and Intertextuality in Theodore Dreiser's The Bulwark." Christianity & Literature 48, no. 3 (June 1999): 275–93. http://dx.doi.org/10.1177/014833319904800304.

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Korhonen, Olavi. "Einige Termini der lappischen Mythologie im sprachgeographischen Licht." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 46–60. http://dx.doi.org/10.30674/scripta.67152.

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The article contributes to the research on Sami mythology by presenting an analysis of a selected number of concepts frequently used in Sami mythology. In comparing different texts for possible variations in dialect, the author develops a methodology that is influenced by research conducted both within comparative linguistics and within comparative religion.

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Karim, Baigutov, Myrzakanov Madvakas Seksembaevich, Aiman Suyuberdieva, Gulzhan Maulenberdieva, Marzhan Kudaibergenova, Lyazzat Baybolat, and Kymbat Ibrayeva. "Painting education of Kazakh mythology." Cypriot Journal of Educational Sciences 16, no. 4 (August 31, 2021): 1956–75. http://dx.doi.org/10.18844/cjes.v16i4.6064.

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Various scientific studies, interpretations, analyses, and comparisons have revealed a strong link in the origin of Kazakh mythology in contemporary Kazakh society. The main problem in this lies in the fact that existing research on mythology has always centered in fields of literature, philosophy, religion and culture, and history. Previous scholars have always overlooked the study of mythology in the field of art. It’s for this reason, that this research article centered on the mythology in the art of painting education and especially pictorial analysis of Kazakh mythology. In the article, the definition and history of Kazakh mythology are given and the studies of the researchers on mythology are mentioned. The painting educations made within the scope of the research article are inspired by the myth of "Er Tostik". The research conducted within the scope of a creative and scientific analysis shows that the works related to the formation of Kazakh mythology have an important place in the history of Kazakh painting education. Besides, important subjects of Kazakh mythology in Kazakh art history were determined and how they affected the works of the painters were examined and interpreted comparatively. Keywords: Kazakh mythology, Kazakh painters, Er Tostik, art, painting, woodcut technique

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Zubrzycki, Geneviève. "Polonia semper fidelis? National Mythology, Religion and Politics in Poland." State, Religion and Church in Russia and Worldwide 34, no. 3 (2016): 44–78. http://dx.doi.org/10.22394/2073-7203-2016-34-3-44-78.

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Plumb, Amy. "Japanese Religion, Mythology, and the Supernatural in Anime and Manga." International Journal of the Humanities: Annual Review 8, no. 5 (2010): 237–46. http://dx.doi.org/10.18848/1447-9508/cgp/v08i05/42930.

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Unger, Matthew P. "Ode to a dying God: Debasement of Christian symbols in extreme metal." Metal Music Studies 5, no. 2 (June 1, 2019): 243–62. http://dx.doi.org/10.1386/mms.5.2.243_1.

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That extreme metal has had a conflictual experience with religion is nothing new. However, extreme metal’s engagement with ‘God’ is much more complicated than mere mockery, disdain or satire. This article will explore, through a close analysis of Celtic Frost’s Monotheist, and Antediluvian’s Cervix of Hawaah and λόγος, the often sincere and thoughtful, yet critical, engagement with God and religion through a very particular voice that I see within the extreme metal ethos. This voice takes the form of deconstructing Christian mythology through the paradoxical aspects of the religious – where the aetiological aspects of a myth are undermined not by reasoned analysis but through the inverted repetition of biblical stories and mythology.

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Madhuri, M. Bindu. "Mythical Women and Journey towards destined Roles -Comparison between the Contemporary Characters in the Novels: The thousand Faces of Night and the Vine of Desire." Vol-6, Issue-2, March - April 2021 6, no. 2 (2021): 325–28. http://dx.doi.org/10.22161/ijels.62.49.

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India is a land of culture and tradition. Indian mythology has carved its niche om the world of Mythology. Indian Mythology is rich in scriptures and Vedas. The Hindu mythology has its roots in the religion. The rituals and tradition area part of the Hindu Mythology. The present paper focuses on the Hindu Mythology with special reference to the Panchakanyas from the Vedic Scriptures. These Panchakanyas were revered in the scriptures and their names were chanted during the sermons and rituals as they are believed to be the Pativratas. This paper focus on the mythical figures from the fiction of Sudha Murthy “The Daughter from a wishing tree” these women carved their own destiny. This paper gives a comparative study of the characters ‘ Devi’, from “Thousand Faces Of Night” and ‘Sudha’ from “The vine Of Desire” with that of the mythical characters .These people from the novels carved their own destinies .Along with these mythical women the writer talks about many women and their tales were of importance to mention.

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Hubbes, László Attila. "New Hungarian Mythology Animated." Acta Universitatis Sapientiae, Philologica 5, no. 2 (July 1, 2014): 223–40. http://dx.doi.org/10.2478/ausp-2014-0016.

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Abstract Hungarian civil religion in general, and various ethno-pagan spiritualities in special are deeply unsatisfied with the canonical version(s) of ancient national history. Screening history is an act of powerful pictorial mythologization of historical discourses and also a visual expression of national characterology. In recent years two animated films were released, telling the ancient history of Hungarians, but the stories they tell are very different. Not long after Marcell Jankovics’s Song of the Miraculous Hind1 (Ének a csodaszarvasról, 2002), a long fantasy animation based on ethnographic and historical data, another similar long animation: Heaven’s Sons (Az Ég fiai, 2010) started to circulate on YouTube and other various online Hungarian video-sharing channels. It seems as if the latter, an amateur digital compilation by Tibor Molnár, would have been made in response to the first film, to correct its “errors”, by retelling the key narratives. Built mainly on two recent mythopoetic works: the Arvisura and the Yotengrit (both of them holy scriptures for some Hungarian Ethno-Pagan movements), Molnár’s animation is an excellent summary of a multi-faceted new Hungarian mythology, comprising many alternative historical theses. My paper aims to present two competing images of the Nation on the basis of several parallel scenes, plots and symbolic representations from the two animations. A close comparative investigation of these elements with the help of the Kapitány couple’s mythanalytic method will show the essential differences between the two national self-conceptions expressed through the imaginary

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Bayrak, Bengisu. "Editorial." CINEJ Cinema Journal 6, no. 1 (September 14, 2017): 1–3. http://dx.doi.org/10.5195/cinej.2017.173.

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This issue of CINEJ focuses on a variety of topics: Animated documentary, political cinema, female sexuality, religion, mythology and culture, orientalism, globalization and action movies, Halit Refiğ and Turkish cinema.

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Malik, Mohd Ashraf. "WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (September 24, 2020): 35–56. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art3.

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The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Sigmund Freud, etc. The process of studying religions comparatively implied the understanding and appreciation for the religious phenomenon without passing any judgement on the religion studied. In the succeeding pages we will be discussing and analysing the approach and method known as phenomenological method in the study of religions. Such a method is a modified or revised form of comparative religion methodology as was envisioned by Max Muller in the 19th century.

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Auweele, Dennis Vanden. "Schopenhauer and the Later Schelling in Dialogue on Mythology and Religion." Journal of Religion 97, no. 4 (October 2017): 451–74. http://dx.doi.org/10.1086/693125.

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17

Holland, Lora. "Family Nomenclature and Same-Name Divinities in Roman Religion and Mythology." Classical World 104, no. 2 (2011): 211–26. http://dx.doi.org/10.1353/clw.2011.0040.

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MacDonald, Charlotte. "Between religion and empire: Sarah Selwyn’s Aotearoa/New Zealand, Eton and Lichfield, England, c.1840s-1900." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 43–75. http://dx.doi.org/10.7202/037748ar.

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Abstract Taking the life of Sarah Selwyn (1809-1907), wife of the first Anglican bishop to New Zealand, the article plots the dynamics of geographic movement and varying communities of connection through which the mid-19thC imperial world was constituted. Negotiating empire and religion, mission and church, high church and evangelical, European and indigenous Maori and Melanesian, Sarah’s life illuminates the intricate networks underpinning – and at times undermining – colonial governance and religious authority. Sarah embarked for New Zealand in late 1841 at a high point of English mission and humanitarian idealism, arriving into a hierarchical and substantially Christianised majority Maori society. By the time she departed, in 1868, the colonial church and society, now European-dominated, had largely taken a position of support for a settler-led government taking up arms against “rebellious” Maori in a battle for sovereignty. In later life Sarah Selwyn became a reluctant narrator of her earlier “colonial” life while witnessing the emergence of a more secular empire from the close of Lichfield cathedral. The personal networks of empire are traced within wider metropolitan and colonial communities, the shifting ground from the idealistic 1840s to the more punitive later 19thC. The discussion traces the larger contexts through which a life was marked by the shifting ambiguities of what it was to be Christian in the colonial world: an agent of empire at the same time as a fierce critic of imperial policy, an upper class high church believer in the midst of evangelical missionaries, someone for whom life in New Zealand was both a profound disjuncture and a defining narrative.

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Liu, Yuqing. "A New Model in the Study of Chinese Mythology." Journal of Chinese Humanities 3, no. 1 (February 8, 2017): 1–22. http://dx.doi.org/10.1163/23521341-12340040.

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Chinese mythology [shenhua 神話] does not exist independently as a cultural medium like mythology does in the West but, rather, comprises ideological and narrative forms that emerge according to historical and cultural trends. Not only have myths withstood humanity’s conquest of nature, but they have drawn and continue to draw on the mysteries of scientific development for new content. It is possible to identify three highpoints of creativity in the history of Chinese mythology, each corresponding to shifts in the function and nuance of myths. The first highpoint occurred very early on in China’s ancient history, in the period of the Three Sovereigns and Five Emperors [wudi sanwang 五帝三王], when myths were a way to articulate history—that is, history as myth. The second highpoint occurred in the period from the Qin through Jin dynasties, when mythology mainly expounded on philosophy and theory—that is, philosophy as myth. The third highpoint occurred during the Yuan and Ming dynasties, when the narrative content of mythology turned toward the religious—that is, religion as myth.

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Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.

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The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philosophy to argue that viewing religion as synonymous with displaced, uneasy, former government opposes male hegemony by revealing the political structure of mystified nostalgia for male leadership. She also maintains that understanding religions as restive governments promotes clarity in regard to contemporary conflicts between religious freedom and equality rights. Psychoanalytic theories of Sigmund Freud, Melanie Klein and Wilfrid Bion are cited to support the disassembling of foundational terms of Religious Studies.

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P.S, Moovendhan. "Regionalism and mythology in 'Sancharam' Novel." International Research Journal of Tamil 3, S-1 (June 13, 2021): 114–22. http://dx.doi.org/10.34256/irjt21s118.

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The use of literature is informative and instructive. Sangam songs became classical as they spoke of land and time. The novel 'Sancharam' was taken up for study in a way that exposes the nature biographical jurisprudence based on the tiṇaikkōṭpāṭṭu theories prioritized by the Sangam literature. The novel highlights the status of the traditional art of music of the South in the Karisal area and the position of the arts in relation to the fertility of the soil. Esra the novel 'Sancharam' was written by S. Ramakrishnan, popularly known as. In this book, the author has recorded that every person in the Karisal region, which is full of problems such as poverty, infertility, caste, religion, domination, politics, rule and power, is full of local characteristics and myths related to that land. The article sets out to tell the story of the Karisal myth told by the narrator through the novel and the biological properties that are realized through it.

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Lyby, Thorkild C. "Odin og Hvide Krist: Om Sune Aukens bog Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, København, 2005." Grundtvig-Studier 56, no. 1 (January 1, 2005): 144–59. http://dx.doi.org/10.7146/grs.v56i1.16474.

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Odin og Hvide Krist: Om Sune Aukens bog Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, København, 2005[Odin and the White Christ: On Sune Auken ’s book Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, Copenhagen, 2005]By Thorkild C. LybyThe article gives a short account of Sune Auken’s published doctoral thesis, Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig [Saga’s mirror. Mythology, history and Christianity in N. F. S. Grundtvig] in which he investigates Gr’s preoccupation with Norse mythology and its relationship to history and Christianity. In Auken’s view Norse mythology during the years 1806-10 became something like an actual religion for Gr, a basis for an entire concept of life. As he could not give up traditional Christianity, he was forced to try to harmonise it with Christianity. In this attempt he failed, which was the main reason of his mental breakdown in 1810. After 1815 he did not work theoretically with the myths, but in his poetry they still played an important role. Not until 1832 was a sort of harmony established between his theoretical and his poetic relationship to the myths.Furthermore, the article gives a short account of the public examination on 3 June 2005, when Auken defended his thesis. The contributions of the different opponents at this occasion are mentioned.Finally, the author elaborates his own contribution as the third opponent. Two points are discussed: (a) What did Gr mean by the expression “the image of God”? (b) Is Auken’s view of Norse mythology as an alternative religion justified? Would it not be better to characterize it as “quasi-religious” than to label it “a religion”?

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Ranieri, Roberto. "The Hero with a Thousand Facebooks: Mythology in Between the Fall of Humanism and the Rise of Big Data Religion." Journal of Genius and Eminence 2, Volume 2, Issue 2: Winter 2017 (December 1, 2017): 23–31. http://dx.doi.org/10.18536//jge.2017.02.2.2.03.

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This paper will show why mythology is still relevant today. To the technological man, a myth is a curious, but valueless, cultural artifact from a superstitious age. He considers myth and primitive religion as failed attempts at science. Myths, in his opinion, were the theories that primitive people devised to explain the world. Now that we have science, we know better, and we should discard myth. However, the technological man also feels an ever-growing fear of losing the meaning of his journey through history. His perception of the dystopian future is mythologically apocalyptic and threating his humanity as never before. Firstly, the paper will define technophobia by considering the psychological impact of the information society on everyday life. Secondly, it will be demonstrated that fearing technology has a long history in the performing arts. Indeed, narratives about artificial life, surpassing human limits, and controlling potentially dangerous technologies feature familiar legendary figures, from the imagined wings of Icarus to the most recent Hollywood science fiction movie. Finally, this study will highlight that the potential rise of the big-data religion, instead of being considered the end of mythology, can be read as a new mythology itself.

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Sklyarenko, O. N. "ABOUT ETHYMOLOGICAL DISTINCTION OF THEONYMS OF SLAVIC MYTHOLOGY." Onomastics of the Volga Region, no. 2 (2020): 211–16. http://dx.doi.org/10.34216/2020-2.onomast.211-216.

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Different interpretations of the lexical meaning of the word underlying theonym lead to a completely different understanding of the image of the deity and its role in religion and mythology. In theonymy, there are not a few cases when one or another etymologization of a mythonym, interpretation of the meaning of the lexeme that underlies its own name, determines the interpretation of the named mythological character. One and the same fact, real, linguistic, mythological, mythonymic can be interpreted in different ways, which leads to different conclusions.

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Delsahut, Fabrice. "Jeux sportifs et religion amérindienne." Studies in Religion/Sciences Religieuses 42, no. 1 (January 8, 2013): 3–22. http://dx.doi.org/10.1177/0008429812469899.

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Religion and recreational sports practices are intimately linked in Native American culture. Some stories attest to the origin of the game offered to men by tutelary spirits, the latter having acquired their own status through the game. According to some legends, the organization of the world derives from sport encounters between humans or animals. Mythology relates the dealings of civilizing heroes, who, as true tricksters, use cunning and games to play tricks on others. The mythical–religious elements in traditional sports also express themselves through a wide range of ceremonial rites related to death practices, climate conditions, illness and fertility. The institutionalization of traditional sport has provided religion with a new basis of expression that, although failing to give international visibility to Native American athletes, allows them to find a balance between their traditional values and the modern world.

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Mortezaee, Mahlagha, and Mohsen Abolqasemi. "The Concept of ‘MiOra’ in the Ancient Iranian Mythology." Asian Culture and History 8, no. 2 (June 14, 2016): 76. http://dx.doi.org/10.5539/ach.v8n2p76.

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MiOra (male) is the name of one of the Ancient Iran’s gods. MiOra, meaning ‘contract’ and keeping it within measure, is the gist of Manichaean ethics and has mighty and theurgic forces. The myth prevalent in Mihr-Yašt is that MiOra observes all the contracts agreed upon in the society, sets people free of troubles, and brings peace and security. The myth has had important consequences for beliefs and behaviors of the people of the time. However, even though MiOra was dignified in Zoroastrianism, Ohrmazd was regarded as God of gods in this religion. Yet, MiOra is close to Soroush and Sun and has a lot in common with them. He was also highly dignified in the eras of Achaemenian, Parthian Empire, and Sasanian and could find its way to Europe in the era of Parthian Empire. The remnants and remainings of the Mithraic religion and temples can also be observed in Iran’s ancient athletics and Zurkhaneh. The purpose of the present paper is to give the readership a review of the concept of MiOra, as it was conceived in the ancient Iran and the relationship the concept has with some other significant concepts that were contemporary to MiOra.

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Feldt, Laura. "Ancient Wilderness Mythologies—The Case of Space and Religious Identity Formation in the Gospel of Matthew." Archiv für Religionsgeschichte 16, no. 1 (November 13, 2015): 163–92. http://dx.doi.org/10.1515/arege-2014-0010.

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Abstract This article discusses the nexus of religion and wilderness by analyzing the reception and transformation of wilderness mythology from The Hebrew Bible in early Christian literature. It focuses on the impact of the Torah wilderness space on religious identity formation in the gospel of Matthew. Drawing on theories of social space and narrativity, the article compares the Torah wilderness space with that of Matthew and argues that wilderness mythology is of central importance for how the gospel of Matthew becomes effective as a religious text, which strives to form religious identity and practice.

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Javadikouchaksaraei, Mehrzad. "Religion and Politics’ in Israel: the Mythology of Jewish Nationalism (until 1993)." International Journal of Multicultural and Multireligious Understanding 4, no. 3 (June 6, 2017): 35. http://dx.doi.org/10.18415/ijmmu.v4i3.83.

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The Palestinian-Israeli conflict stemmed from the clash of the loyalty of both sides to the same land, which is the Palestinian territory settled by both the Arabs and the Jews. This paper attempt to survey the role the development of the clash on the territory by elaborating the effects of Jewish immigration, the development of Zionist idea, the mandate period, political factions and the role of Religion and politics in Israel until the Oslo Accords. Thus, the beginning of the conflict and the development of the conflict will be stressed in order to understand the conflicting positions of both sides. These positions aim at helping the reader understand more clearly the deadlock in the peace process.

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Taylor, Christina J., and Rosemarie Galasso. "Religion and Mythology in a Sample of Undergraduate Psychology of Women Courses." Psychological Reports 103, no. 2 (October 2008): 358–60. http://dx.doi.org/10.2466/pr0.103.2.358-360.

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The coverage of religion and mythology in undergraduate courses in the Psychology of Women was explored by (a) surveying a sample of undergraduate instructors ( N = 72); and (b) examining coverage in textbooks on the Psychology of Women ( N = 95). 48.6% of teachers said they include some coverage, while 43.1% said they never do. The total percentage of coverage in textbooks is small, ranging from a mean of 2.0% in the 1970s to 1.1% in the current decade.

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TAYLOR, CHRISTINA J. "RELIGION AND MYTHOLOGY IN A SAMPLE OF UNDERGRADUATE PSYCHOLOGY OF WOMEN COURSES." Psychological Reports 103, no. 6 (2008): 358. http://dx.doi.org/10.2466/pr0.103.6.358-360.

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Reeh, Niels. "A Shining City on Another Hill: Danish Civil Religion as State Mythology." Social Compass 58, no. 2 (June 2011): 235–46. http://dx.doi.org/10.1177/0037768611402618.

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The author attempts to break with the Durkheimian approach to civil religion and seeks to develop a new approach. It is suggested that state agency could fruitfully be brought into the centre of the analytical framework. Norbert Elias’s concept of the survival unit is adopted and the democratic Danish state is regarded as a complex collective actor, not restricted to the government but comprising also its citizens, who have access, however limited, to the political process. From this point of departure, the Danish flag days are analyzed, including the introduction of official state recognition of Danish soldiers serving abroad. The consequence of the adoption of a state-centred analytical framework is that civil religion can be regarded as the official state myth, the autobiography of the Danish state.

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Taidre, Elnara. "KAZIMIR MALEVICH’S SUPREMATISM AND MODERNIST ARTISTIC MYTHOLOGY AS AN ALTERNATIVE TO RELIGION." Baltic Journal of Art History 7 (November 19, 2014): 111. http://dx.doi.org/10.12697/bjah.2014.7.06.

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Uehlinger, Christoph. "Ancient Mesopotamian Religion and Mythology: Selected Essays, written by W. G. Lambert." Numen 64, no. 1 (January 12, 2017): 109–13. http://dx.doi.org/10.1163/15685276-12341455.

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Piwowarczyk, Dariusz J. "National Civil Religion in the German Empire (1871-1918)." Roczniki Teologiczne 66, no. 9 (August 27, 2019): 93–108. http://dx.doi.org/10.18290/rt.2019.66.9-7.

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The article draws on the argument presented by Carolyn Marvin and David Ingle (1996), and specifically on the thesis that nationalism can be also approached as a religious phenomenon- with its distinctive mythology, dogmas, “saints,” and ritual behavior; they term such ideological-ritual complex “national civil religion.” Using this heuristic tool, I analyze the quasi-religious content of German national ideology dominant in the Kaiserreich (1871-1918) by discussing three layers of imagery that can be distinguished in this ideological system: appropriated history as vell as Christian-Biblical and mythological-folkloric components.

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Xinyu, Ye, and Muhammad Anas AL-Muhsin. "COMPARATIVE STUDY ON MYTH BETWEEN CHINESE AND ARABIC: PHOENIX AS AN EXAMPLE." International Journal of Humanities, Philosophy and Language 3, no. 10 (June 10, 2020): 12–17. http://dx.doi.org/10.35631/ijhpl.310002.

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The myth of a nation reflects the collective memory of the nation and is the source of the philosophy, religion, and literature of the nation. Since the 1930s, mythological research has gradually emerged in China, but there are few comparative studies on Chinese and Arab mythology. Comparative study on myth between Chinese and Arabic: Phoenix as an example in terms of social values and national traits. This article is based on the specific exploration of the mythical image of Phoenix. The records of the Arab world for the phoenix are derived from some ancient Arabic books and this research on Arab mythology starts with basic old books and expands the research materials on Arab mythology. Therefore, providing more research texts for foreign Arab mythological researchers becomes the core task in this article. Under the background of the current research, we seek an updated perspective to focus on the imagery problems in Arab Chinese mythology, especially the image of Phoenix, not only for ancient China and Arab mythology. Research work injects new power, and more importantly, enriches the study of folk literature. This article introduces the meaning of mythology and carries out preliminary preparations such as text analysis, theoretical study, and translation tools, and also discusses the inheritance and development of Chinese Arab folk culture. Folk culture is the foundation of a nation's development. The writing of phoenix in Chinese mythology is an important part of ancient Chinese folk culture. Similarly, it is also important for Arab mythology. In short, the high and profound cultural endogenous and national spiritual connotations of myths better realize the function of cultivating their national spirit.

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Vanden Auweele, Dennis. "The Later Schelling on Philosophical Religion and Christianity." Idealistic Studies 48, no. 1 (2018): 69–92. http://dx.doi.org/10.5840/idstudies201912486.

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Schelling’s later philosophy (1820 onwards) was historically received as a disappointment: the once brazen Romantic and pantheist becomes a pious Christian in his old age. Indeed, Schelling’s Berlin lectures on revelation and mythology culminate in a suspicious level of Christian orthodoxy. In the last few years, a number of scholars have offered a different reading of Schelling’s Spätphilosophie, particularly by pointing out his rethinking of nature, revelation, and Christianity. In this paper, I offer a systematic reading of Schelling’s later philosophy so as to show that his views of a philosophical religion fit within the trajectory of his thought. Nevertheless, Schelling does recourse overtly hasty in (Christian) religion.

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Harrod, James B. "A post-structuralist revised Weil–Lévi-Strauss transformation formula for conceptual value-fields." Sign Systems Studies 46, no. 2/3 (November 19, 2018): 255–81. http://dx.doi.org/10.12697/sss.2018.46.2-3.03.

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The structuralist André-Weil–Claude-Lévi-Strauss transformation formula (CF), initially applied to kinship systems, mythology, ritual, artistic design and architecture, was rightfully criticized for its rationalism and tendency to reduce complex transformations to analogical structures. I present a revised non-mathematical revision of the CF, a general transformation formula (rCF) applicable to networks of complementary semantic binaries in conceptual value-fields of culture, including comparative religion and mythology, ritual, art, literature and philosophy. The rCF is a rule-guided formula for combinatorial conceptualizing in non-representational, presentational mythopoetics and other cultural symbolizations. I consider poststructuralist category-theoretic and algebraic mathematical interpretations of the CF as themselves only mathematical analogies, which serve to stimulate further revision of the logic model of the rCF. The rCF can be used in hypothesis-making to advance understanding of the evolution and prehistory of human symbolic behaviour in cultural space, philosophical ontologies and categories, definitions and concepts in art, religion, psychotherapy, and other cultural-value forms.

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Tóth, Zsuzsanna. "Mirror-Images, or Love As Religion in Philip Pullman’s Trilogy, His Dark Materials." Romanian Journal of English Studies 10, no. 1 (March 1, 2013): 293–301. http://dx.doi.org/10.2478/rjes-2013-0028.

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Abstract Philip Pullman retells mankind’s archetypal memories of the Fall in his fantasy trilogy, His Dark Materials. I aim to prove that the age-old religious desire for the oneness of the sacred and the profane, as well as of spirit and matter is manifested in Pullman’s fictional mythology in a way that religion and love also turn out to be one.

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James, David. "The Transition from Art to Religion in Hegel's Theory of Absolute Spirit." Dialogue 46, no. 2 (2007): 265–86. http://dx.doi.org/10.1017/s0012217300001748.

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ABSTRACTI relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel's account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory of absolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i.e., representational thought), I argue that Hegel's account of the limitations of religious representational thought, when taken in conjunction with some of his ideas concerning Romantic art, suggests that he fails to demonstrate the necessity of the transition in question, thus undermining the triadic structure (i.e., art, religion, philosophy) of his theory of absolute spirit.

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Lebedev, Vladimir Yu, and Alexander M. Prilutskii. "“Dyatlov pass”: structure, dynamics and semiotics of mythosphere." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 60 (2021): 97–113. http://dx.doi.org/10.37816/2073-9567-2021-60-97-113.

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The study is the first to analyze mythology associated with the death of the tourist group of Igor Dyatlov in February 1959. The event caused considerable public excitement which contributed to the emerging of a specific “Dyatlov's mythology”. The authors do not pay special attention to the circumstances of the death of Dyatlov's group, since the focus is on the study of semiotics, dynamics and structuring of Dyatlov`s mythological discourse. The authors analyze the influence of conspiratorial and nostalgic myth on the shaping of modern Dyatlov's mythology. An analysis of its specificity allows concluding that Dyatlov's mythology is transforming into a para-religious phenomenon similar to the civil religion. At the same time, Dyatlov's artifacts serve as relics, excursions to Dyatlov pass become similar to pilgrimages, and various mystical versions of events are gaining popularity among researchers. The community investigating the death of this group is strictly structured. It includes leaders — keepers of the information, “initiated ones”, “large audience of concerned” at the bottom of the pyramid, and 'heretics' outside the structure. The study is performed in line with semiotic and hermeneutic approaches using the apparatus of the theory of semiotic drift.

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Miglio, Adam E. "A Study of the Serpent Incantation KTU2 1.82: 1–7 and its Contributions to Ugaritic Mythology and Religion." Journal of Ancient Near Eastern Religions 13, no. 1 (2013): 30–48. http://dx.doi.org/10.1163/15692124-12341244.

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Abstract This article treats KTU2 1.82: 1–7, an Ugaritic incantation. It deals, first, with matters of epigraphy, philology, morpho-syntax and lexicography. Thereafter, it discusses the contributions of this incantation to understanding Ugaritic mythology and religion. In particular, it assesses the relationship of KTU2 1.82: 1–7 to the Ugaritic Baʕlu Cycle.

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Jovanovic, Bojan. "Čajkanović's road from ancient Greek and folk literature to Serbian religion and mythology." Glasnik Etnografskog instituta 56, no. 1 (2008): 37–51. http://dx.doi.org/10.2298/gei0801037j.

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Blodi, Frederick C. "Blindness and the eye in mythology and religion as represented on postage stamps." Documenta Ophthalmologica 68, no. 3-4 (1988): 401–21. http://dx.doi.org/10.1007/bf00156446.

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Syamili, C., and R. V. Rekha. "Developing an ontology for Greek mythology." Electronic Library 36, no. 1 (February 5, 2018): 119–32. http://dx.doi.org/10.1108/el-02-2017-0030.

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Purpose The purpose of this study is to illustrate the development of ontology for the heroes of the ancient Greek mythology and religion. At present, a number of ontologies exist in different domains. However, ontologies of epics and myths are comparatively very few. To be more specific, nobody has developed such ontology for Greek mythology. This paper describes the attempts at developing ontology for Greek mythology to fill this gap. Design/methodology/approach This paper follows a combination of different methodologies, which is assumed to be a more effective way of developing ontology for mythology. It has adopted motivating scenario concept from Gruninger and Fox, developing cycle from Methontology and the analytico–synthetic approach from yet another methodology for ontology, and hence, it is a combination of three existing approaches. Findings A merged methodology has been adopted for this paper. The developed ontology was evaluated and made to meet with the information needs of its users. On the basis of the study, it was found that Greek mythology ontology could answer 62 per cent of the questions after first evaluation, i.e. 76 out of the 123 questions. The unanswered questions were analyzed in detail for further development of the ontology. The missing concepts were fed into the ontology; the ontology obtained after this stage was an exhaustive one. Practical implications This ontology will grow with time and can be used in semantic applications or e-learning modules related to the domain of Greek mythology. Originality/value This work is the first attempt to build ontology for Greek mythology. The approach is unique in that it has attempted to trace out the individual characteristics as well as the relationship between the characters described in the work.

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MacWilliams, Mark. "Manufacturing Shintō as a “World Religion”." Journal of Religion in Japan 6, no. 3 (June 17, 2018): 171–207. http://dx.doi.org/10.1163/22118349-00603005.

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Abstract How is Shintō presented in Anglo-American world religions textbooks? While not included in the earliest of such survey courses, it regularly appears in such texts from the early 20th century to the present. Why is Shintō included as one of “great” or “world” religions given how greatly it differs from the likes of Christianity and Islam? Textbook authors include Shintō by constructing an image of it that reflects their own model of world religions, an image that is also based on the “Shintō” that Meiji Japanese officials and scholars invented for their own political-ideological purposes. The standard portrayal of Shintō in Western textbooks has remained more or less the same for a century: It is described as (1) an archaic religion; (2) centered on Japanese imperial mythology; (3) nature worship; (4) apolitical, emphasizing personal piety at shrines. While the most recent editions have tried to incorporate new scholarship in their portrayal, they still rely a world religions model of Shintō that is seriously misleading, failing to adequately present Shintō’s complexities as a tradition.

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Barnes, Helen Moewaka, Belinda Borell, and Time McCreanor. "Theorising the structural dynamics of ethnic privilege in Aotearoa." International Journal of Critical Indigenous Studies 7, no. 1 (January 1, 2014): 1–14. http://dx.doi.org/10.5204/ijcis.v7i1.120.

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Colonial praxis has been imposed on the culture, epistemologies and praxis of indigenous Maori in Aotearoa, entrenching the settler cultural project that ensures the continuation of the colonial state, producing damaging disparities. This article theorises ways in which settler privilege works at multiple levels supporting settler interests, aspirations and sensibilities. In institutions, myriad mundane processes operate through commerce, law, media, education, health services, environment, religion and international relations constituting settler culture, values and norms. Among individuals, settler discursive/ideological frameworks are hegemonic, powerfully influencing interactions with Maori to produce outcomes that routinely suit settlers. In the internalised domain, there is a symbiotic sense of belonging, rightness, entitlement and confidence that the established social hierarchies will serve settler interests. This structure of privilege works together with overt and implicit acts of racism to reproduce a collective sense of superiority. It requires progressive de-mobilising together with anti-racism efforts to enable our society to move toward social justice.

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Carroll, Michael P. "Some third thoughts on Max Müller and solar mythology." European Journal of Sociology 26, no. 2 (November 1985): 262–90. http://dx.doi.org/10.1017/s0003975600004446.

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Who now reads Max Müller ? Almost nobody, I suspect. If the readers of this article know Müller's name at all, they likely encountered it in some review of the various (and now discredited) theories of myth and religion that were popular in the nineteenth century, and such reviews hardly encourage anyone to seek out Müller's original work. Typically, these reviews present only a very brief and very general summary of Müller's ‘solar mythology’, and then go on to disparage Müller's work, often in a fairly extreme language. Thus, Munz (1973: 75) calls Müller ‘the most flamboyant of all nineteenth century philologists’, Puhvel (cited in Larson, 1974: 4) calls Müller's theory of myth a ’Victorian gingerbread’, and Thompson (1946:371) even suggests that ‘any modern reader who examines it [Müller's theory] begins todoubt his own sanity’.

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Tybjerg, Tove. "Wilhelm Mannhardt - A Pioneer in the Study of Rituals." Scripta Instituti Donneriani Aboensis 15 (January 1, 1993): 27–38. http://dx.doi.org/10.30674/scripta.67204.

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In the history of the study of religion the German folklorist Wilhelm Mannhardt (1831-1880) was the first to undertake a systematic study of rituals. This was not because of a specific interest in rituals; Mannhardt's interests lay with mythology, and all his life he regarded himself as a mythologist. In focusing on mythology Mannhardt was in tune with the spirit of his age, but to undertake a systematic study of rituals was something new. At the time the novelty of this approach went practically unnoticed, and Mannhardt himself barely reflected on method. There are complicated relations between a scholar's ideas and the ideas of his time, between what he intends to do and what he actually does and achieves.

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Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 22 (May 21, 2002): 124. http://dx.doi.org/10.32420/2002.22.1346.

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In the 22nd issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Philosophy and Anthropology of Religion” there are in particular the following papers: “Problem of classification of religions in Religious Studies” by V.Soloviyev, “The myth and mythology” by V.Harin, “Metaphysical measurements of transition process from myth to folk-tale” by V.Yatchenko, “Anthropological aspects modern Protestant preaching (content-analysis consequent)” by A.Zhalovaha.

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Loubser, Jannie. "Wilderness in mythology and religion: approaching religious spatialities, cosmologies, and ideas of wild nature." Time and Mind 7, no. 4 (October 2, 2014): 400–412. http://dx.doi.org/10.1080/1751696x.2014.978144.

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Journal articles on the topic 'Maori mythology and religion'

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