Relevant bibliographies by topics / Paganism – Rituals

Academic literature on the topic 'Paganism – Rituals'

Author: Grafiati
Published: 25 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Paganism – Rituals"

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Carr, Mike. "Ecology, Witchcraft and the Enchanted World." UnderCurrents: Journal of Critical Environmental Studies 1 (April 1, 1989): 33–39. http://dx.doi.org/10.25071/2292-4736/37639.

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Pagans, or more properly neo-pagans have been growing in numbers and influence over the past decade or so in the U.S. and Canada. This is evidenced in the feminist, peace, green (or ecology), and anarchist movements. Margot Adler, author of Drawing Down the Moon, an examination of contemporary neo-paganism, has estimated that there are about 100,000 people in the U.S. alone who describe themselves as pagan or neo-pagan. Over the past 5 or 6 years, I have developed a strong sympathy, more, an empathy with the neo-pagan sensibility and earth centredness. Apart from reading Dreaming the Dark by Starhawk, I had not studied paganism or ritual practice. This summer however, both at the North American Anarchist Survival Gathering and the North American Bioregional Congress the presence of pagans was very obvious to me. At the Bioregional Congress I had the chance to experience paganism directly, through earthbonding rituals which had a powerful effect on many participants.
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Balsys, Rimantas. "PAGANISM OF LITHUANIANS AND PRUSSIANS: RITUAL LAUGHTER." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 29 (2021): 5–9. http://dx.doi.org/10.17721/1728-2659.2021.29.1.

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Ritual laughter is considered an integral part of the rituals used to make sacrifice to the ancient gods. This article analyzes instances of ritual humor in written sources from the 16th to 17th century and echoes of the joke in calendars, family traditions and folklore in the 19th and 20th centuries. The aim is to investigate how jokes and fun were understood in the religion and mythology of the ancient Balts; what influenced the expression of this sort of joke and how; and what forms and manners for eliciting jokes and fun are recorded in written sources, customs, traditions and folklore. Information in the written sources from the 16th and 17th centuries (even if it is fragmentary) shows Lithuanians and Prussians knew of ritual laughter which is a component part of rituals for making sacrifices to the ancient gods. The aim of ritual laughter was to succeed in making the gods happy (especially gods protecting agriculture and its different branches). From the examples presented, although there might not be many of them, we can nonetheless determine that the ritual laughter of the Lithuanians and the Prussians was divided into two categories: a) the happy god (with the request and wish the god would be happy) and b) the ritual laughter and fun of participants in rituals. After Christianity came to dominate in the late 17th century, ritual humor became an important part of calendrical, family and other customs, recorded in folklore and echoed in everyday speech and phraseology.
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Alekseevna-Titova, Tatyana, Kseniya Jurievna-Khusnutdinova, Elena Valeryevna-Frolova, and Elena Gennadyevna-Gushchina. "Kryasheny pagans: a cultural and psychological study of old tyaberdino village, the republic of Tatarstan." Revista de Investigaciones Universidad del Quindío 34, S2 (August 9, 2022): 223–30. http://dx.doi.org/10.33975/riuq.vol34ns2.930.

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Based on the expedition materials received by the authors in 2014, the article reveals the cultural and psychological characteristics of the sub-ethnic group of Kryashen-pagans in the village of old Tyaberdino, the Republic of Tatarstan. The purpose of the article is to study the ethnocultural characteristics of the Kryashen pagans. The main attention in the article is paid to the traditional rituals and customs of the life cycle, and the issues of ethnic self-awareness and self-identification of “unbaptized Kryashens” are raised. The article demonstrates the way paganism and Christianity are closely intertwined in the Kryashen calendar, festive and everyday traditions, folk beliefs and customs. First of all, such a synthesis of pagan and Christian rituals is due to the geographical location of the area and interaction with neighboring peoples. Secondly, during the periods of mass Christianization, paganism was not completely ousted from the consciousness of the Kryashen people, and Christianity was not fully understood yet. The authors of the article also describe the sacred rituals and places of worship that have survived at present among the Kryashen pagans. The materials of this article can be useful for ethnologists, social and cultural anthropologists, historians, museologists and culturologists, as well as anyone interested in this topic.
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Zaitsev, D. M. "Traditional ceremonies and worships in East-­Slavic paganism." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 2 (May 18, 2020): 145–51. http://dx.doi.org/10.29235/2524-2369-2020-65-2-145-151.

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This article is relevant, first of all, for compatriots, as it addresses issues of the cultural heritage of Eastern Slavic peoples. The article discusses worship and rituals in East Slavic paganism as the most important part of the religious life of Belarusians, Ukrainians and Russians. The issues of the origin and development of these phenomena are analyzed. Numerous examples show the diversity and importance of the system of rites, rituals and worship in ancient and modern Slavic paganism. It is noted that the activities and heritage of the wanderers and the Magi are significant material for studying the culture of our ancestors. The most visited religious objects are distinguished: first of all, sanctuaries, temples, burial mounds, burials of the Magi, the graves of ancient Russian princes of the pre-Christian time. For thousands of neo-pagans, the reverent attitude to the object of worship serves as the fulfillment of the will of the ancestors. The purpose of the study is to identify the features of worship and rites in East Slavic paganism, to show the influence of historical, geographical, cultural factors on their formation. This work may be useful for solving urgent problems of interaction with representatives of different religious denominations.
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Renser, Berit, and Katrin Tiidenberg. "Witches on Facebook: Mediatization of Neo-Paganism." Social Media + Society 6, no. 3 (July 2020): 205630512092851. http://dx.doi.org/10.1177/2056305120928514.

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This article investigates the mediatization of neo-Paganism by analyzing how Estonian witches use Facebook groups and Messenger and how Facebook’s affordances shape the neo-Paganism practiced in those spaces. This is a small-scale exploratory study based on ethnographic interviews and observational data. To understand the mediatization of neo-Paganism, we use the communicative figurations model which suggests three layers of analysis: framing, actors, and communicative practices. For a more granular understanding of these three on social media, we rely on the framework of affordances. We found that social media neo-Paganism is (1) characterized by networked eclecticism; (2) enacted by witches who amass authority by successfully using social media affordances; and (3) consists of practices and rituals that are preferred by seekers, easily transferable to social media settings and validated by Facebook algorithms. Social media neo-Paganism thus is a negotiation between authoritative witches, seekers, and platform affordances that validate some practices over others.
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Caseau, Béatrice. "LATE ANTIQUE PAGANISM: ADAPTATION UNDER DURESS." Late Antique Archaeology 7, no. 1 (2011): 111–34. http://dx.doi.org/10.1163/22134522-90000154.

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This paper examines the ways in which worshippers of the old gods adapted to the new world order of the 4th c. Roman empire, where emperors, through various pronouncements, consistently attacked elements of their religious infrastructure and rituals. This included forbidding divination sacrifices, temple funding, and eventually led to the temples’ definitive closure. This led to a privatisation of pagan worship and then to secrecy, a process difficult to detect in the archaeological record.
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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.

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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.
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Iagafova, Ekaterina, and Valeriia Bondareva. "Chuvash ‘Paganism’ at the Turn of the 21st Century: Traditional Rituals in the Religious Practice of Volga–Urals Chuvash Groups." Journal of Ethnology and Folkloristics 14, no. 1 (June 1, 2020): 111–20. http://dx.doi.org/10.2478/jef-2020-0007.

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AbstractTraditional rituals formed the basis of ethnic Chuvash culture, and are still relevant in today’s festive and ritual culture, primarily among Chuvash ‘pagan’ ethno-religious groups. Today among the unbaptised Chuvash there is, with varying degrees of preservation, a set of ideas about the spirits of nature and the patron deity of different fields of life, practice of ritual prayer and sacrifice, and festive culture. The focus of ritual practice is the cult of the Supreme God Tura (Tură) and the ancestors, who during the calendar year appear in a single complex and in strict sequence. Traditional rituals play an essential role in the funeral and memorial rites and customs of the Chuvash. Thus, ‘pagan’ elements are characteristic not only of the unbaptised Chuvash, but also of some local groups of Christians and Muslims, for example ritual mourning of the dead, weekly commemoration on Thursday evenings until the ritual of ‘seeing off the soul’, ritual singing, sacrificing and ‘feeding’ souls of the dead on remembrance days, and other rituals and their elements. These ‘pagan’ elements in the culture of the Orthodox Chuvash and Chuvash Muslims living in ethnically mixed villages with Russians, Mordovians and Tatars both constitute the basis of their ethnic and cultural identity as Chuvash and contribute to the preservation of their ethnicity. Chuvash ‘paganism’, despite centuries of influence from Russian Orthodox and Muslim Tatar traditions, has a moderating influence over contemporary modernisation and is an element in religious practices of Chuvash confessional communities that is an important resource for the formation and development of ethnic and cultural identity.
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Martins, Joana. "Connect and Celebrate the Great Mother Online." Nova Religio: The Journal of Alternative and Emergent Religions 27, no. 2 (November 1, 2023): 48–66. http://dx.doi.org/10.1525/nr.2023.27.2.48.

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Rituals are creative embodied and emotional practices and are central in the lived spiritual and religious experience of contemporary Pagans, strengthening their community ties. In March 2020, with the outbreak of COVID-19 and the consequent restrictions raised by the Portuguese and British governments, isolation and the impossibility of onsite ritualization led to alternative forms of engagement and relationality within the community. Contemporary Pagans used online and digital tools and developed several strategies to care for and offer emotional and spiritual support during these challenging times. This article, based on online fieldwork among Portuguese and British contemporary Pagans during 2020, argues that Pagans embraced online forms of ritualization as an answer to the uncertainty of the period, feeling connected with each other even without the embodied, sensorial, and nature-based experience of onsite ritualization. It examines the challenges that these forms of engagement raise to the academic study of Contemporary Paganism.
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Cusack, Carole M. "Charmed Circle: Stonehenge, Contemporary Paganism, and Alternative Archaeology." Numen 59, no. 2-3 (2012): 138–55. http://dx.doi.org/10.1163/156852712x630752.

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AbstractThe impressive stone circle Stonehenge is understood by academic archaeologists to be a site of ritual significance to the prehistoric inhabitants of Wiltshire. It is constructed on cosmological principles based on a solar alignment, reflecting “a distinctive idea of time, which revolved around the cyclical movements of sun, moon, and stars across the heavens, as indicators of the passing seasons” (Fagan 1998:160). This article sketches mainstream archaeological interpretations of Stonehenge, then contrasts them with the popular narrative of its Druidic origin and purpose, which emerged in the seventeenth century. Modern Druids have negotiated the right to perform rituals at Stonehenge with English Heritage, the custodial body with responsibility for the monument, and Druidry has been recognised as a religion in the United Kingdom in 2010 (Beckford 2010). Modern Druidry, an “invented tradition,” conflicts with academic archaeology in its claims regarding Stonehenge (Chippindale 1986:38–58). Postmodern archaeological theories, which privilege “popular folk archaeology” (Holtorf 2005b:11), are more open to vernacular interpretations of artifacts and sites. These perspectives are broadly compatible with the deregulated religio-spiritual marketplace of the twenty-first century, which is characterized by a plethora of new religions and a pluralistic model of religious truth.1
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Dissertations / Theses on the topic "Paganism – Rituals"

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Mayhew-Smith, Nick. "Nature rituals of the early medieval church in Britain : Christian cosmology and the conversion of the British landscape from Germanus to Bede." Thesis, University of Roehampton, 2018. https://pure.roehampton.ac.uk/portal/en/studentthesis/Nature-rituals-of-the-early-medieval-church-in-Britain(9d5b1796-8ec5-4272-be04-4a6fc7cf4e19).html.

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This thesis studies ritual interactions between saints and the landscape, animals and elements during a three-hundred year period from 410 AD. Such interactions include negotiations about and with birds and other animals, exorcism of the sea, lakes and rivers, and immersion in these natural bodies of water for devotional purposes. Although writers of the period lacked a term such as 'nature' to describe this sphere of activity, it is demonstrated that the natural world was regarded as a dimension of creation distinctively responsive to Christian ritual. Systematic study of the context in which these rituals were performed finds close connection with missionary negotiations aimed at lay people. It further reveals that three British writers borrowed from Sulpicius Severus' accounts of eastern hermits, reworking older narratives to suggest that non-human aspects of creation were not only attracted to saints but were changed by and participated in Christian ritual and worship. Natural bodies of water attracted particularly intense interaction in the form of exorcism and bathing, sufficiently widely documented to indicate a number of discrete families of ritual were developed. In northern Britain, acute anxieties can be detected about the cultural and spiritual associations of open water, requiring missionary intervention to challenge pre-Christian narratives through biblical and liturgical resources, most notably baptism. Such a cosmological stretch appears to have informed a 'Celtic' deviation in baptismal practice that emphasised exorcism and bodily sacrifice. Nature rituals were a systematic response to the challenges of the British intellectual and physical landscapes, revealing the shape of an underlying missionary strategy based on mainstream patristic theology about the marred relationship between humans and the rest of creation. St Ambrose emerges as the most influential theologian at the time when the early church was shaping its British inculturation, most notably led by St Germanus' mission in 429.
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Hoogen, Marilyn Meyer. "Igor Stravinsky, Nikolai Roerich, and the healing power of paganism : The rite of spring as ecstatic ritual of renewal for the twentieth century /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/7157.

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Nyberget, Felicia. "Häxor på nätet : En kvalitativ innehållsanalys av occulture i Witchtubers beskrivningar av rituell praktik och uppvisande av objekt i anslutning till högtiden Samhain." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-82663.

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The purpose of this essay is to concisely present an overview of the Pagan ritual practice before the Christianization of Ireland and the United Kingdom, which enables tracking down the connection and relationship between them and three American and British, Wiccan Youtube-creators nicknamed Witchtubers. Witchtuber’s description of Samhain and objects visible in chosen videos are analyzed from Christopher Partridge’s theory of Occulture along with the parameters of acceptance, harmonization and the centralization of Goddess-worship concluded by previous studies. Also causes of the development of Neo-Paganism and Wiccain the U.K. and USA have been a part of this research in being able to further draw connections between today’s practice amongst Witchtubers and previous research. In able to do this, Content analysis has been applied to the transcriptions made by the author of this essay in order to analyze the parameters of reference-features, proportional and thematic content. In conclusion, the analysis of Witchtuber’s videos along with previous research by scholars confirm the theory of Occulture along with the question of acceptance and harmonization though leaving the question of Goddess-centering as more of a possibility of representing the mere majority of practitioners. Fragmented pieces of information about the Pagan past is left and scholars claim Irish and British Paganism to have been extinct since the overthrow by Christians. It has left the practitioners of Wicca with their own interpretation and manipulation of Paganism. Witchtuber’s statements and showcasing of objects match scholar’s descriptions of historical context to the development of the Wiccan movement apart from a few exceptions. Those which cannot be directly connected rather indicate the continuous development of the movement as of being a personal religion.
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Goudal, Aurélie. "Possessions et exorcismes dans l'hagiographie byzantine primitive (IVe-VIIe siècle)." Thèse, Paris 4, 2007. http://hdl.handle.net/1866/6660.

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Books on the topic "Paganism – Rituals"

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Wansdyke, Carl. Baelder's book of pagan festivals: A celebration of the European pagan year. Reading, Berkshire: Coxland Press, 1994.

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Campanelli, Pauline. Wheel of the year: Living the magical life. St. Paul, Minn., USA: Llewellyn Publications, 1989.

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Silverwind, Selene. The everything paganism book: Discover the rituals, traditions, and festivals of this ancient religion. Avon, MA: Adams Media, 2004.

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1963-, Dodd David Brooks, and Faraone Christopher A, eds. Initiation in ancient Greek rituals and narratives: New critical perspectives. London: Routledge, 2003.

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Pennick, Nigel. The pagan book of days: A guide to the festivals, traditions, and sacred days of the year. Rochester, Vt: Destiny Books, 1992.

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1924-, O'Neill P. G., ed. Matsuri: The festivals of Japan. Surrey: Japan Library, 1996.

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Plutschow, Herbert E. Matsuri: The festivals of Japan. Surrey: Japan Library, 1996.

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Network, Pagan Allied. The magickal messenger: A pantheistic journal of magick, ritual & the craft. Tampa, Fla: Pagan Allied Network, 1991.

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Jane, Raeburn, ed. The pagan's muse: Words of ritual, invocation, and inspiration. New York: Citadel Press, 2003.

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Pearce, Marion. Celtic sacrifice: Pre-Christian ritual and religion. Chieveley: Capall Bann, 1998.

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Book chapters on the topic "Paganism – Rituals"

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Stewart, Charles. "18. RITUAL DREAMS AND HISTORICAL ORDERS: INCUBATION BETWEEN PAGANISM AND CHRISTIANITY." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland, 31–54. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-003.

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"Religious Rituals At Springs In The Late Antique And Early Medieval World." In The Archaeology of Late Antique 'Paganism', 503–50. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004192379.i-643.129.

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Kahlos, Maijastina. "In Search of Local People and Rituals in Late Antiquity." In Being Pagan, Being Christian in Late Antiquity and Early Middle Ages, 205–32. Helsinki University Press, 2023. http://dx.doi.org/10.33134/ahead-4-9.

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In Late Antiquity and the Early Middle Ages, ecclesiastical leaders often defined as pagan, superstitious and even magical those rituals and beliefs that they disliked. Augustine of Hippo, for instance, depicted a number of practices as pagan elements that recent converts could not abandon and therefore carried with them into the Church after Constantine’s conversion. Augustine and other church leaders were influential in setting out the course of interpreting local popular forms of religiosity as magic (‘magical survivals’) or leftovers of paganism (‘pagan survivals’). In this chapter, I illustrate local and popular forms of late antique religiosity with a few examples taken from the writings of Zeno of Verona, Maximus of Turin and Augustine of Hippo as well as later Latin writers such as Caesarius of Arles and Martin of Braga. I wish to break away from traditional dichotomies such as pagan/Christian, religion/magic and religion/superstition and to observe religious practices in the late antique and early medieval world on their own terms. We may call that religious world the third paganism, popular Christianity or whatever, but choosing the term is not relevant here. Instead of taking local forms of religiosity simply as ‘magical survivals’, ‘pagan survivals’ or ‘Christian superstition’, we should analyse local religious worlds in their different socio-political contexts.
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Shannon-Henderson, Kelly E. "Introduction." In Religion and Memory in Tacitus' Annals, 1–24. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198832768.003.0001.

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The Introduction contextualizes the study in terms of existing scholarship on Tacitus, cultural memory theory, and the study of Roman religion. Roman paganism, with its emphasis on exact repetition of rituals as they have been performed for centuries, is particularly fruitful when analyzed using cultural memory theory as developed by scholars such as Jan Assmann, Maurice Halbwachs, and Pierre Nora: religious ritual is viewed as a key component in any society’s efforts to create a lived version of the past that helps define cultural identity in the present. Tacitus’ own background as a quindecimvir, one of the most important priestly colleges in the Roman state cult, as well as the conventions surrounding the treatment of religion in Roman historiography, are likely to have informed his interest in religious material.
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Kling, David W. "The Western Imperial Church and Beyond (312–500)." In A History of Christian Conversion, 78–100. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0004.

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This chapter opens with an analysis of the revised meaning of conversion as Christianity transitioned from a “cult” (out-group) to a “church” (in-group) now favored by Christian emperors. Following Constantine’s ascent to power, Christian leaders complained of hasty, superficial, and opportunistic conversions. Indeed, in many areas, very little separated Christians from their pagan counterparts. The issue became not merely a “culture war” between paganism and Christianity but a conflict among Christians over what constituted a “true” convert. Changed social conditions favorable to Christianity contributed to the distinctions between the nominal catechumen, the baptized faithful, and the ascetic virtuoso. These distinctions are illustrated by the extravagant conversionary baptismal rituals in Cyril’s Jerusalem church, the ascetic conversion of Pelagia, and the paradigmatic conversion of Augustine. The chapter concludes with a discussion of conversion in regions beyond the Roman Empire—Edessa, Armenia, and Georgia.
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Kling, David W. "Late Antiquity and Early Medieval Europe (500–1000)." In A History of Christian Conversion, 103–26. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0005.

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This chapter examines the varieties and methods of Christian conversion in early medieval Europe. Christians made repeated attempts to adjust Christian convictions to the realities of people who practiced a variety of nature religions. Two cultural worlds interacted in a reciprocal process of adding and subtracting, creating and destroying. One way to understand the perspective of missionaries and the conundrum they faced is to think in terms of a sliding scale, varying in time and place; some aspects of pre-Christian beliefs were deemed incompatible whereas other pre-Christian rituals were accepted by absorption and adoption. At the bare minimum, conversion meant a transfer of loyalty or allegiance, confirmed by baptism. If there was rudimentary instruction, conversion meant familiarity with the Apostles’ Creed and the Lord’s Prayer and the acceptance of church authority. Methods of conversion varied, from “words” (proclamation of the word) to “deeds” (conversion through miracles and profaning paganism).
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Butler, Jenny. "Paganism." In The Oxford Handbook of Religion in Modern Ireland, 505–21. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780198868699.013.6.

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Abstract This chapter discusses contemporary Paganism in Ireland and documents the historical emergence of this new religious movement against the backdrop of historical romanticization of the Celtic world and Celtic spirituality. It examines the traditions of those who self-identify as Pagan today, including Druids and Witches, based on ethnographic research. Presented here is an overview of the cosmology and worldview of contemporary Paganism and the relationship between globalized Paganism and local and national identities. An overview is provided of how, through their ritual practices, Pagans have a unique connection to nature and the landscape, archaeology, and the ancient past. Consideration is given to how modern Pagans engage with folklore and mythological traditions and to how cultural resources, including the Irish language, are drawn upon in the formation and maintenance of Pagan identities.
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"Reclamation, appropriation and the ecstatic imagination in modern pagan ritual." In Handbook of Contemporary Paganism, 223–40. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004163737.i-650.69.

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"RITUELS PAÏENS MENTIONNÉS DANS LA LITTÉRATURE TALMUDIQUE." In Rabbinisme et Paganisme en Palestine romaine, 249–305. BRILL, 2006. http://dx.doi.org/10.1163/9789047408277_007.

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Monteira Arias, Inés. "El islam como paganismo en la escultura románica." In Ritus infidelium, 115–32. Casa de Velázquez, 2013. http://dx.doi.org/10.4000/books.cvz.19692.

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Conference papers on the topic "Paganism – Rituals"

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Shalakhov, Evgeny. "O THE ORIGINS OF MARI PAGANISM: RITUAL SITES OF CHIRKOVSKY ARCHAEOLOGICAL CULTURE (ZOOMORPHISM AND ITS OLDEST EVIDENCE)." In Марийская Традиционная Религия: история и современность. Йошкар-Ола: государственное бюджетное научное учреждение при Правительстве Республики Марий Эл "Марийский научно-исследовательский институт языка, литературы и истории им. В.М. Васильева", 2022. http://dx.doi.org/10.51254/978-5-94950-120-7_2022_17.

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