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Książki na temat „Mother Earth (Religious leader)”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 30 lipca 2024

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1

Gill, Sam D. Mother Earth: An American story. Chicago: University of Chicago Press, 1987.

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2

Barbara, Mor, i Sjöö Monica 1938-2005, red. The Great Cosmic Mother: Rediscovering the religion of the earth. San Francisco: Harper & Row, 1987.

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3

Feo, Giovanni. Geografia sacra. Viterbo: Stampa alternativa/Nuovi equilibri, 2006.

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4

Ramer, Andrew. Two flutes playing: Spiritual love/sacred sex ; Priests of Father Earth and Mother Sky. Oakland, CA: Body Electric School, 1987.

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5

Straffon, Cheryl. The earth goddess: Celtic and pagan legacy of the landscape. London: Blandford, 1997.

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6

Song, Tamarack. Journey to the ancestral self: The native lifeway guide to living in harmony with the Earth Mother. Barrytown, N.Y: Station Hill Press, 1994.

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7

1946-, Miller Sherrill, red. Visions of the goddess. Toronto: Penguin Studio, 1998.

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8

Pathology and identity: The work of Mother Earth in Trinidad. Cambridge: Cambridge University Press, 1993.

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9

Oxford, University of, red. Pathology and identity: The genesis of a millenial community in north-east Trinidad. 1987.

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10

Gill, Sam D. Mother Earth: An American Story. University Of Chicago Press, 1991.

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11

Littlewood, Roland. Pathology and Identity: The Work of Mother Earth in Trinidad. Cambridge University Press, 2011.

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12

Littlewood, Roland. Pathology and Identity: The Work of Mother Earth in Trinidad. Cambridge University Press, 2010.

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13

Great Cosmic Mother: Rediscovering the Religion of the Earth. HarperCollins Publishers, 2013.

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14

Cochrane, Victoria. Raising the Energies of Mother Earth Towards and after Ascension 2012: The Highest Truth. Balboa Press, 2013.

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15

The great cosmic mother: Rediscovering the religion of the earth. Wyd. 2. San Francisco, Calif: HarperSanFrancisco, 1991.

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16

The Great Cosmic Mother: Rediscovering the religion of the earth. San Francisco: Harper & Row, 1987.

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17

Chirongoma, Sophia, i Wayua Kiilu, red. Mother Earth, Mother Africa: World Religions and Environmental Imagination. African Sun Media, 2022. http://dx.doi.org/10.52779/9781998951130.

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This third volume in the Mother Earth, Mother Africa Series explores the interface of religio-cultural traditions and ecological conservation practices in different African contexts. The authors also reflect on the entwinement between the violation of women’s rights and the degradation of the Earth which is usually described using feminine terms, hence the designation, “Mother Earth”. The three major religious traditions in Africa – Christianity, Islam and African Traditional Religions (ATR) – are the lenses through which the authors discuss the interconnections between religion, culture and ecological traditions. Peering through African eco-feminist, gender justice and gender inclusive lenses, the authors foreground the importance of tapping into Africa’s rich religio-cultural resources as vital tools that can be utilised to address the ravaging ecological crisis.

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18

Straffon, Cheryl. The Earth Goddess: Celtic and Pagan Legacy of the Landscape. Sterling Pub Co Inc, 1998.

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19

Littlewood, Roland. Pathology and Identity: The Work of Mother Earth in Trinidad (Cambridge Studies in Social and Cultural Anthropology). Cambridge University Press, 2006.

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20

Alphonsine, Sr Mary, i Sr Mary Marcella. My Father and Mother on Earth and in Heaven (Our Holy faith). Neumann Press, 1998.

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21

Leshota, Paul L., Ericka S. Dunbar, Musa W. Dube i Malebogo Kgalemang. Mother Earth, Mother Africa and Biblical Studies : Interpretations in the Context of Climate Change. Redaktor Sidney K. Berman. University of Bamberg Press, 2021. http://dx.doi.org/10.20378/irb-49839.

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Climate change and its global impact on all people, especially the marginalized communities, is widely recognized as the biggest crisis of our time. It is a context that invites all subjects and disciplines to bring their resources in diagnosing the problem and seeking the healing of the Earth. The African continent, especially its women, constitute the subalterns of global climate crisis. Can they speak? If they speak, can they be heard? Both the Earth and the Africa have been identified with the adjective “Mother.” This gender identity tells tales in patriarchal and imperial worlds that use the female gender to signal legitimation of oppression and exploitation. In this volume, African women theologians and their female-identifying colleagues, struggle with reading and interpreting religious texts in the context of environmental crisis that are threatening life on Earth. The chapters interrogate how biblical texts and African cultural resources imagine the Earth and our relationship with the Earth: Do these texts offer readers windows of hope for re-imagining liberating relationship with the Earth? How do they intersect with gender, race, empire, ethnicity, sexuality among others? Beginning with Genesis, journeying through Exodus, Ruth, Ecclesiastes and the Gospel of John, the authors seek to read in solidarity with the Earth, for the healing of the whole Earth community.

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22

Jones, Christopher Burr. Gaia futures: The emerging mythology and politics of the earth. 1989.

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23

The coming of the cosmic Christ: The healing of Mother Earth and the birth of a global renaissance. San Francisco: Harper & Row, 1988.

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24

Miller, Sherrill, i Courtney Milne. Visions of the Goddess (Penguin Studio Books). Studio, 1999.

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25

Milne, Courtney. Visions of the Goddess. Penguin Publishing Group, 1999.

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26

Randall, Ian. Baptists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0003.

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Early in the nineteenth century, British Quakers broke through a century-long hedge of Quietism which had gripped their Religious Society since the death of their founding prophet, George Fox. After 1800, the majority of Friends in England and Ireland gradually embraced the evangelical revival, based on the biblical principle of Jesus Christ’s atoning sacrifice as the effective source of salvation. This evangelical vision contradicted early Quakerism’s central religious principle, the saving quality of the Light of Christ Within (Inward Light) which led human beings from sinful darkness into saving Light. The subsequent, sometimes bitter struggles among British Quakers turned on the question of whether the infallible Bible or leadings from the Light should be the primary means for guiding Friends to eternal salvation. Three of the most significant upheavals originated in Manchester. In 1835 Isaac Crewdson, a weighty Manchester Friend, published A Beacon to the Society of Friends which questioned the authority of the Inward Light and the entire content of traditional Quaker ministry as devoid of biblical truth. The ensuing row ended with Crewdson and his followers separating from the Friends. Following this Beacon Separation, however, British Quakerism was increasingly dominated by evangelical principles. Although influenced by J.S. Rowntree’s Quakerism, Past and Present, Friends agreed to modify their Discipline, a cautious compromise with the modern world. During the 1860s a new encounter with modernity brought a second upheaval in Manchester. An influential thinker as well as a Friend by marriage, David Duncan embraced, among other advanced ideas, higher criticism of biblical texts. Evangelical Friends were not pleased and Duncan was disowned by a special committee investigating his views. Duncan died suddenly before he could take his fight to London Yearly Meeting, but his message had been heard by younger British Friends. The anti-intellectual atmosphere of British Quakerism, presided over by evangelical leader J.B. Braithwaite, seemed to be steering Friends towards mainstream Protestantism. This tendency was challenged in a widely read tract entitled A Reasonable Faith, which replaced the angry God of the atonement with a kinder, gentler, more loving Deity. A clear sign of changing sentiments among British Friends was London Yearly Meeting’s rejection of the Richmond Declaration (1887), an American evangelical manifesto mainly written by J.B. Braithwaite. But the decisive blow against evangelical dominance among Friends was the Manchester Conference of 1895 during which John Wilhelm Rowntree emerged as leader of a Quaker Renaissance emphasizing the centrality of the Inward Light, the value of social action, and the revival of long-dormant Friends’ Peace Testimony. Before his premature death in 1905, J.W. Rowntree and his associates began a transformation of British Quakerism, opening its collective mind to modern religious, social, and scientific thought as the means of fulfilling Friends’ historic mission to work for the Kingdom of God on earth. During the course of the nineteenth century, British Quakerism was gradually transformed from a tiny, self-isolated body of peculiar people into a spiritually riven, socially active community of believers. This still Dissenting Society entered the twentieth century strongly liberal in its religious practices and passionately confident of its mission ‘to make all humanity a society of Friends’.

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27

Hiltebeitel, Alf. Freud's Mahābhārata. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878337.001.0001.

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This book has a three-part structure, with the first and last chapters being the first and third parts, respectively. Chapter 1 examines Freud’s essay “The ‘Uncanny,’ ” and works back from it to the Mahābhārata as we see what Freud had in mind as “uncanny.” The chapter thus offers a pointillistic introduction to a promissory Freud’s Mahābhārata, one in which many points get fuller treatment in later chapters. Chapters 2 through 5 are a medley of post-Freudian readings of Mahābhārata scenes, themes, and episodes. These are viewed through the lenses of authors who are sympathetic with Freud, the author included; in chapters 2 and 3, including Andre Green with his “dead mother complex”; and, in chapter 5, including Stanley Kurtz’s notion that “all the mothers are one” and Freud’s Indian correspondent, Girindrasekhar Bose’s concept of the “Oedius mother”. Chapter 6 is about Freud’s Moses and Monotheism, and shows that, for the Mahābhārata, religious traditions must be studied not only through conscious representations of their history but also regarding unconscious trauma, loss of memory, and a return of the repressed. The book posits a new theory of the Mahābhārata with its central myth of the Unburdening of the goddess Earth, as reflecting Brahmanical trauma from India’s second urbanization, ca. seventh to third centuries BCE.

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28

Tran, Anh Q. Of Gods and Heroes. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677602.003.0004.

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Chapter 3 analyzes the many religious rites, including the worship of Heaven, nature, spirits, heroes, and religious figures in public cults as well as domestic rituals. It gives an introduction to the cultic life of the Vietnamese and a Christian evaluation of traditional worship. In particular, it describes prominent sacrifices—to Heaven and Earth; to the Divine Farmer and other spirits of nature; to imperial ancestors—as well as some of the important cults in Vietnamese society: the cults of Confucius and the military; of the three ranks of spirits (supreme, middle rank, and lower rank); and of religious figures: Mother Goddess, Lady Buddha of Compassion, and Jade Emperor. From a Christian perspective, these rites challenge the notion of monotheistic worship and display a reluctance on the part of the Christian to completely dismiss these rites.

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