Bibliografías temáticas / Aboriginal religion

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Literatura académica sobre el tema "Aboriginal religion"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 21 de febrero de 2023

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Artículos de revistas sobre el tema "Aboriginal religion"

1

Fletcher, Frank. "Towards a Dialogue with Traditional Aboriginal Religion". Pacifica: Australasian Theological Studies 9, n.º 2 (junio de 1996): 164–74. http://dx.doi.org/10.1177/1030570x9600900204.

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To prepare ourselves as westerners for a dialogue with the traditional Aboriginal religion will demand an ability to “pass over” to what is clearly quite a different mentality. There are two obstacles to this “passing over”. First, where westerners have predominantly developed the intentionality mediation of meaning, Aborigines developed the symbolic or aesthetic mediation of meaning. Secondly, the profoundly metaphorical or aesthetic cast of Aboriginal mentality and their religious experience of cosmic manifestations is at odds with western outlook. The Aboriginal religion should be accepted within the tradition of kataphatic manifestation. This understanding should help us accept that the sacred mystery should be approached as intra-cosmic Immanence as well as meta-cosmic Transcendence.
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2

Turner, David H. "Australian Aboriginal religion as "world religion"". Studies in Religion/Sciences Religieuses 20, n.º 2 (junio de 1991): 165–80. http://dx.doi.org/10.1177/000842989102000204.

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Keen, Ian. "Stanner On Aboriginal Religion". Canberra Anthropology 9, n.º 2 (enero de 1986): 26–50. http://dx.doi.org/10.1080/03149098609508534.

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Turner, David H. "Aboriginal Religion as World Religion: an Assessment". Studies in World Christianity 2, n.º 1 (abril de 1996): 77–96. http://dx.doi.org/10.3366/swc.1996.2.1.77.

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Turner, David H. "Aboriginal Religion as World Religion: an Assessment". Studies in World Christianity 2, Part_1 (enero de 1996): 77–96. http://dx.doi.org/10.3366/swc.1996.2.part_1.77.

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Berndt, Ronald M. "Aboriginal Religion in Arnhem Land.1". Mankind 4, n.º 6 (10 de febrero de 2009): 230–41. http://dx.doi.org/10.1111/j.1835-9310.1951.tb00241.x.

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Downey, Allan. "Engendering Nationality: Haudenosaunee Tradition, Sport, and the Lines of Gender1". Journal of the Canadian Historical Association 23, n.º 1 (22 de mayo de 2013): 319–54. http://dx.doi.org/10.7202/1015736ar.

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The Native game of lacrosse has undergone a considerable amount of change since it was appropriated from Aboriginal peoples beginning in the 1840s. Through this reformulation, non-Native Canadians attempted to establish a national identity through the sport and barred Aboriginal athletes from championship competitions. And yet, lacrosse remained a significant element of Aboriginal culture, spirituality, and the Native originators continued to play the game beyond the non-Native championship classifications. Despite their absence from championship play the Aboriginal roots of lacrosse were zealously celebrated as a form of North American antiquity by non-Aboriginals and through this persistence Natives developed their own identity as players of the sport. Ousted from international competition for more than a century, this article examines the formation of the Iroquois Nationals (lacrosse team representing the Haudenosaunee Confederacy in international competition) between 1983-1990 and their struggle to re-enter international competition as a sovereign nation. It will demonstrate how the Iroquois Nationals were a symbolic element of a larger resurgence of Haudenosaunee “traditionalism” and how the team was a catalyst for unmasking intercommunity conflicts between that traditionalism—engrained within the Haudenosaunee’s “traditional” Longhouse religion, culture, and gender constructions— and new political adaptations.
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Charlesworth, Max. "Australian aboriginal religion in a comparative context". Sophia 26, n.º 1 (marzo de 1987): 50–57. http://dx.doi.org/10.1007/bf02781156.

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Hiscock, Peter. "Mysticism and reality in Aboriginal myth: evolution and dynamism in Australian Aboriginal religion". Religion, Brain & Behavior 10, n.º 3 (27 de diciembre de 2019): 321–44. http://dx.doi.org/10.1080/2153599x.2019.1678515.

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Starkloff, Carl F. "Theology and Aboriginal Religion: Continuing “The Wider Ecumenism”". Theological Studies 68, n.º 2 (mayo de 2007): 287–319. http://dx.doi.org/10.1177/004056390706800204.

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Tesis sobre el tema "Aboriginal religion"

1

Skye, L. M. "Yiminga (spirit) calling : a study of Australian Aboriginal Christian women's creation theology". Thesis, The University of Sydney, 2004. http://hdl.handle.net/2123/5129.

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Thesis (Ph. D.)--University of Sydney, 2005.
Degree awarded 2005, thesis submitted 2004. Title from title screen (viewed July 3, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bliographical references. Also available in print form.
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2

Drake, Darren y mikewood@deakin edu au. "Secularism exhausted?: Non-Indigenous postcolonial discourses and the question of aboriginal religion". Deakin University. School of Communication and Creative Arts, 2002. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051017.152649.

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Kelleher, Matthew H. "Archaeology of sacred space the spatial nature of religious behaviour in the Blue Mountains National Park Australia /". Connect to full text, 2002. http://ses.library.usyd.edu.au/handle/2123/4138.

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Thesis (Ph. D.)--University of Sydney, 2003.
Title from title screen (viewed April 6, 2009). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Archaeology, Faculty of Arts. Degree awarded 2003; thesis submitted 2002. Includes bibliographical references. Also available in print form.
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Robinson, Cheryl Dorothy Moodai, of Western Sydney Hawkesbury University y School of Social Ecology. "Effects of colonisation, cultural and psychological on my family". THESIS_XXX_SEL_Robinson_C.xml, 1997. http://handle.uws.edu.au:8081/1959.7/686.

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This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.
Master of Science (Hons) Social Ecology
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Stenbäck, Tomas. "Where Life Takes Place, Where Place Makes Life : Theoretical Approaches to the Australian Aboriginal Conceptions of Place". Thesis, Högskolan i Gävle, Religionsvetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-26156.

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The purpose of this essay has been to relate the Australian Aboriginal conceptions of place to three different theoretical perspectives on place, to find what is relevant in the Aboriginal context, and what is not. The aim has been to find the most useful theoretical approaches for further studies on the Australian Aboriginal conceptions of place. The investigation is a rendering of research and writings on Australian Aboriginal religion, a recording of general views on research on religion and space, a recounting of written material of three theoretical standpoints on place (the Insider standpoint, the Outsider Standpoint and the Meshwork standpoint), and a comparison of the research on the Aboriginal religion to the three different standpoints.  The results show that no single standpoint is gratifying for studies of the Aboriginal conceptions of place, but all three standpoints contribute in different ways. There are aspects from all three standpoints revealing the importance of place to the Aboriginal peoples.  The most useful theoretical approaches for studies on the Australian Aboriginal conceptions of place are: Place as a living entity, an ancestor and an extension of itself; place as movement, transformation and continuity; place as connection, existential orientation and the paramount focus, and; place as the very foundation of the entire religion.
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Engelhart, Monica. "Extending the tracks : A cross-reductionistic approach to Australian Aboriginal male initiation rites". Doctoral thesis, Stockholm : Almqvist & Wiksell international, 1998. http://catalogue.bnf.fr/ark:/12148/cb37702264t.

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Robinson, Cheryl Dorothy Moodai. "Effects of colonisation, cultural and psychological on my family". Thesis, View thesis, 1997. http://handle.uws.edu.au:8081/1959.7/686.

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This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.
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8

Suggit, Daniel Richard. "A Clever People: Indigenous healing traditions and Australian mental health futures". Thesis, Canberra, ACT : The Australian National University, 2008. http://hdl.handle.net/1885/12051.

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Indigenous Australians are currently hospitalised for mental health disorders at significantly higher rates than members of the non-Indigenous population. In this context, the development of effective Indigenous mental health service delivery models in remote, rural and urban areas continues to be a national priority. Traditional forms of healing are fundamental to Indigenous societies across Australia. Anthropologists, linguists, psychiatrists, psychologists, psycho-analysists and Indigenous healers themselves have recorded and discussed many localised traditions of healing over the last 100 years. This paper presents an overview of this significant Australian heritage and proposes that the challenges which face mental health service delivery within many Indigenous communities may be addressed in part through the recognition of the intellectual, religious and therapeutic bases of Indigenous healing traditions.
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9

Forbes, Lauren L. "Approaching the Unfamiliar: How the Religious Ways of Aboriginal Peoples Are Understood in Delgamuukw v. British Columbia (1997)". Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23495.

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This thesis will explore how the Supreme Court of Canada understands and frames the religious ways of the Gitksan and Wet’suwet’en First Nations peoples, in the case Delgamuukw v. British Columbia (1997). The case started as a land claims case but at the Supreme Court level it became about whether Aboriginal oral knowledge could be used as historical evidence in a Canadian court of law, in particular for this dispute, as an aid for First Nations peoples to establish title to their traditional territories. The Court decided that Aboriginal oral knowledge could be used as evidence. This thesis does five things: 1. It examines some of the tools that can be used to examine and evaluate how the religious ways of Aboriginal peoples are discussed in law in Canada. Here it focuses on using a broad understanding of religion as “lived” to understand religion. It also establishes a social-scientific method of discourse analysis, drawn from a number of sources, to evaluate legal documents. 2. This thesis explores the socio-legal context in Canada in which Aboriginal peoples and their claims need to be understood. Here the presence of European and Christian views that are still present in society and social institutions in Canada and the way they affect how Aboriginal religious ways are understood is determined. The characteristics of law that make it difficult for Aboriginal claims to be understood and handled adequately in court in Canada are also investigated. 3. The third aspect that this thesis focuses on the markers of the religious ways of Aboriginal peoples in the Delgamuukw case and how are they understood in the Canadian socio-legal context. Here there is discussion of oral knowledge, land, crests, feasting and totem poles and what each might mean for the Gitksan and Wet’suwet’en peoples and how the legal system might have trouble handling them. 4. Analysis of the Delgamuukw case is the fourth part of this thesis. How the law understands and frames the religious ways of the Gitksan and Wet’suwet’en peoples in the Delgamuukw case are investigated. It is determined that the Court downplayed the religious ways of Aboriginal peoples (by “writing out”, by using vague language to refer to it or by not mentioning it at all); it did not do justice to Aboriginal beliefs by labeling oral knowledge as “sacred”; the Delgamuukw decision fell short of really treating oral knowledge as equal to other forms of historical evidence by excluding oral knowledge with religious content; legal adjudicators made pronouncements on the religious uses of land for the Gitksan and Wet’suwet’en and finally; land was quantified, regulated and title was diminished by the ability for the court to infringe on it. What these actions by the Court suggested about how it understands religion and the religious ways of Aboriginal peoples where also contemplated. It was noted that the law characterized issues and used language in particular ways to avoid discussing religion, to discount it as evidence, and used a Christian understanding of religion to comprehend Aboriginal religious ways, which did not do justice to their beliefs. 5. The last part of this thesis questions whether there other ways in which the law, and the majority of non-Aboriginal peoples in Canada, could come to better understand and handle the religious ways of Aboriginal peoples than they did in the Delgamuukw case. It determines that there are a number of indications that suggest that this is possible including, the unique historical situation of Canada, the teaching and communication skills present in many Aboriginal communities, the space opened surrounding the inclusion of oral knowledge as evidence in law, increasing dialogue with Aboriginal communities, and the current revaluation of history. Nevertheless, there is also an ambivalence on behalf of the law regarding whether or not it will go in the direction that could view Aboriginal religious ways in alternative ways which could result in a better understanding these ways on their own terms. The thesis concludes that according to analysis of the Delgamuukw case, law has difficulty understanding and handling the religious ways of Aboriginal peoples in Canada.
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Kelleher, Matthew. "Archaeology of sacred space : the spatial nature of religious behaviour in the Blue Mountains National Park Australia". Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/4138.

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This thesis examines the material correlates of religious behaviour. Religion is an important part of every culture, but the impact religion has on structuring material culture is not well understood. Archaeologists are hampered in their reconstructions of the past because they lack comparative methods and universal conventions for identifying religious behaviour. The principal aim of this thesis is to construct an indicator model which can archaeologically identify religious behaviour. The basis for the proposed model stems directly from recurrent religious phenomena. Such phenomena, according to anthropological and cognitive research, relate to a series of spatio-temporally recurrent religious features which relate to a universal foundation for religious concepts. Patterns in material culture which strongly correlate with these recurrent phenomena indicate likely concentrations of religious behaviour. The variations between sacred and mundane places can be expected to yield information regarding the way people organise themselves in relation to how they perceive their cosmos. Using cognitive religious theory, stemming from research in neurophysiology and psychology, it is argued that recurrent religious phenomena owe their replication to the fact that certain physical stimuli and spatial concepts are most easily interpreted by humans in religious ideas. Humans live in a world governed by natural law, and it is logical that the concepts generated by humans will at least partially be similarly governed. Understanding the connection between concept and cause results in a model of behaviour applicable to cross-cultural analysis and strengthens the model’s assumption base. In order to test the model of religious behaviour developed in this thesis it is applied to a regional archaeological matrix from the Blue Mountains National Park in New South Wales, Australia. Archaeological research in the Blue Mountains has tentatively identified ceremonial sites based on untested generalised associations between select artefact types and distinctive geographic features. The method of analysis in this thesis creates a holistic matrix of archaeological and geographic data, encompassing both qualitative and quantitative measures, which generates a statistical norm for the region. Significant liminal deviations from this norm, which are characteristic indicators of religious behaviour are then identified. Confidence in these indicators’ ability to identify ceremonial sites is obtained by using a distance matrix and algorithms to examine the spatial patterns of association between significant variables. This thesis systematically tests the associations between objects and geography and finds that a selective array and formulaic spatiality of material correlates characteristic of religious behaviour does exist at special places within the Blue Mountains. The findings indicate a wide spread if more pocketed distribution of ceremonial sites than is suggested in previous models. The spatial/material relationships for identified religious sites indicates that these places represent specialised extensions of an interdependent socio-economic system where ceremonial activity and subsistence activity operated in balance and were not isolated entities.
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Libros sobre el tema "Aboriginal religion"

1

Stanner, W. E. H. On aboriginal religion. Sydney: University of Sydney, 1989.

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2

Worms, Ernest Ailred. Australian Aboriginal religions. Richmond, Vic: Spectrum Publications, 1998.

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3

Australian aboriginal religions. Kensington, NSW: Spectrum Publications for Nelen Yubu Missiological Unit, 1986.

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Stanner, W. E. H. On aboriginal religion: With an appreciation. Sydney: University of Sydney, 1989.

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Australian Association for the Study of Religions., ed. Interpreting Aboriginal religion: An historical account. Bedford Park, S. Aust: Australian Association for the Study of Religions, 1985.

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Yvonne, Malykke, ed. Understanding Aboriginal culture. Sydney, NSW, Australia: Cosmos, 1987.

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7

Knowledge and secrecy in an aboriginal religion. Oxford: Clarendon Press, 1994.

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Erckenbrecht, Corinna. Traumzeit: Die Religion der Ureinwohner Australiens. Freiburg: Herder, 1998.

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Turner, David H. Return to Eden: A journey through the promised landscape of Amagalyuagba. New York: P. Lang, 1989.

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Return to Eden: A journey through the aboriginal promised landscape of Amagalyuagba. 2a ed. New York: P. Lang, 1996.

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Capítulos de libros sobre el tema "Aboriginal religion"

1

Possamai, Adam y David Tittensor. "Australian Aboriginal peoples and contemporary religion". En Religion and Change in Australia, 91–110. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-6.

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Light, Richard y John Robert Evans. "8 Danny: ‘Rugby League’s a Religion for Aboriginal People’". En Stories of Indigenous Success in Australian Sport, 109–18. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66450-7_10.

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Morton, John. "A Murder of Monsters: Terror and Morality in an Aboriginal Religion". En Monster Anthropology in Australasia and Beyond, 75–92. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137448651_5.

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Schlatter, Gerhard. "Aborigines". En Metzler Lexikon Religion, 5–7. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_3.

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Kreinath, Jens. "Imagination – Visualität – Repräsentation Religionsästhetische Konstruktion der Kategorie der zentralaustralischen Aborigines und das Paradigma der Fotografie". En Religion - Imagination - Ästhetik, 407–50. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540318.407.

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Rudolph, Michael. "The Quest for Difference Versus The Wish To Assimilate: Taiwan’s Aborigines And their Struggle for Cultural Survival in Times of Multiculturalism". En Religion and the Formation of Taiwanese Identities, 123–55. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1057/9781403981738_5.

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"Australian Aboriginal Religion". En The World's Religions: The Study of Religion, Traditional and New Religion, 84–90. Routledge, 2002. http://dx.doi.org/10.4324/9780203413975-9.

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Morton, John. "Aboriginal Religion Today". En Aboriginal Religions in Australia, 195–203. Routledge, 2017. http://dx.doi.org/10.4324/9781315263519-18.

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"Australian Aboriginal Religion". En The World's Religions, 850–56. Routledge, 2004. http://dx.doi.org/10.4324/9780203168554-57.

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Keen, Ian. "Stanner on Aboriginal Religion". En Aboriginal Religions in Australia, 61–78. Routledge, 2017. http://dx.doi.org/10.4324/9781315263519-5.

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