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Artykuły w czasopismach na temat "Vikings Civilization"
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Fedin, A. V., i E. M. Yanenko. "«THE WILD MAN» ARCHETYPE AS PERCEIVED BY NATIVE AMERICANS BY EUROPEANS: FROM THE MIDDLE AGES TO THE EARLY MODERN AGE". Vestnik Bryanskogo gosudarstvennogo universiteta 06, nr 02 (30.06.2022): 140–45. http://dx.doi.org/10.22281/2413-9912-2022-06-02-140-145.
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The discovery and exploration of the Americas in the fifteenth and eighteenth centuries "archaised" the consciousness of Europeans, awakening ancient myths and archetypes associated with them, which in turn influenced their perception and understanding of the indigenous inhabitants of the New World. The image of the "savage" was based on the ancient archetype of the " wild man", which became the "alter ego" of civilized and cultured Europeans. The image of the "savage" was based on the ancient archetype of the "savage man", which became the "alter ego" of the civilised and cultural European. The activation of this archetype as a result of the exploration of America finally constructed a coordinate system whose dichotomies still largely determine the Western worldview: civilization and barbarism, progress and regress, true faith/ideology/science and paganism/ignorance. From this point of view, it is interesting to examine the forms that the "savage" archetype took at different times of contact between Europeans and American Indians, in this case comparing the perception of the natives of North East North America (Woodland) by Vikings in the 10th to 11th centuries and by French colonists and missionaries in the 16th to 18th centuries. Stereotypes of "barbarism", "rudeness", "lust" and other anti-social qualities were the basis on which Europeans began to have direct contact with the Native Americans. At the same time, as relations developed and native cultures and ways of life were understood, a new perception of the "savage" was born, combining both the initial negativism and the positive traits that emerged. The result was the emergence of peculiar "hybrid" images.
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Balanchuk, I. S. "Innovation in the cosmetic industry: a brief overview". Science, technologies, innovation, nr 1(13) (2020): 15–26. http://dx.doi.org/10.35668/2520-6524-2020-1-03.
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Cosmetics are not a modern invention. Civilization uses substances to change and enhance its appearance, or to emphasize certain features for at least 10,000 years, and possibly for much longer. It is believed that the first to begin using natural ingredients for body decoration were the ancient Egyptians. However, references to facials and body care as well as ways of enhancing appearance are found in the history of Ancient Rome, Normans and Vikings, and even, albeit slightly later, Kievan Rus. Because, naturally, a person has a desire to improve himself, to find new ways of expression in society. And today cosmetics play an important role in shaping modern humans and, as a result, societies around the world. There is a wide range of different cosmetics on the market, all with different combinations of ingredients, different formulations and a completely different manufacturing and packaging process. That is why describing and evaluating all cosmetics is unrealistic and unnecessary. The author suggests in this study to briefly review the history of the origin of the first cosmetics, ways of their use and transformation into a purposeful beauty industry. In addition, the study provides some statistics with information that will help reach the scale of the cosmetic industry in the modern world and identify the leading countries in terms of cosmetics companies, manufacturing and brands in their territory. The situation in the cosmetic industry in Ukraine has its positive and negative sides. A young, independent country has every chance of developing its cosmetic markets, but an immature political system and imperfect legislation are in every way hindering it. However, recent statistics show a steady, albeit slightly slower turnover in the domestic cosmetic market. The innovative component of the domestic cosmetic industry is still practically absent. Although it is hoped that young scientists — mainly students and talented youth — will be able to take the beauty industry to a new level in our country. This is evidenced by the latest data on new startup projects in the cosmetic and medical industries.
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Korol, Denys. "Mankind’s Socio-Cultural Development: Thanatological Perspective". NaUKMA Research Papers. History and Theory of Culture 6 (21.06.2023): 15–23. http://dx.doi.org/10.18523/2617-8907.2023.6.15-23.
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The article substantiates some methods and perspectives of cultural thanatology as an integrative part of cultural history within the anthropological field. While general history is usually concerned with individual events, cultural (pre-)history uncovers common beliefs and everyday culture. Culture here is both a materialized form of the mass consciousness embodiment and a dynamic complex of creative information exchange between individuals and with the surrounding landscape. A common field for cultural (pre-)history is the worldview (mentality) of a particular society, its outlook, and common knowledge. The spectrum of the death and afterlife ideas is usually a significant amount of it.The paper presents some thanatological observations of social-cultural context.● Afterlife mapping can be traced chronologically: the idea of the Land of the Dead obviously started due to the first Epi-Paleolithic long-distance migrations and the primitive sedentism. This was also the time when permanent structured burial ritualism arose. One can clearly trace the concept of “inextricable realm of tangled paths,” later associated with spiral-like labyrinth and mirror symbolism, contributing to the imagery of the Otherworld. The sky also became the stage for ancestors’ mythological deeds and location for their households.● Almost all traditional societies shared beliefs in an active concentrated incorporeal (spiritual) essence, commonly referred to as “soul”. A polarity in the perception of afterlife is revealed, displayed in ornitomorphic as typical soul receptacles.● Tomb symbolism was closely connected with rebirth and metamorphosis. Funerary structures were usually strongly connected with the ancestor cult, so they could include a feasting hall, representing a kind of “inn”. More importantly, tumuli and grave-chambers were often the liminal places of initiation. Therefore, the authors also draw attention to the concept of liminality.● Societies with an epic type of worldview such as the Vikings, Celts, Scythians and other nomads, had unique mental models that fell somewhere between the “mythological” and “rational” mind. Their epic heroes’ adventures were also the ancestors’ ascent. Therefore, when using a comparative-iconological method to analyze their funerary art objects, we should keep this in mind and consider its profound ideological influence.● A comparative analysis of mature posthumous fate concepts, such as those of ancient Geeks, Indo-Iranians, Chinese, or Maya, generally reveals afterlife trial motifs as a sign that the corresponding society has reached the level of “Axiality,” as seen by Karl Jaspers. We claim that Jaspers’ “axial” cultural features do not indicate a universal “phase” but rather a certain state of civilization development. The socio-cultural vector in this context aims to stimulate and transform human personality. At the core of “axiality”, there lie the specific changes within the cultural space of certain societies, which mainly lead to personality transformation and a general individualization of the worldview.So, “axiality phase” should have revealed the boundary changes of human consciousness. Thus, we attempt to investigate such changes through the prism of comparative cultural-historical thanatology, using a multidisciplinary approach.
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Anistratenko, Antonina, i Anatoliy Kotsur. "Fantasy interpretation model for historiography Fantasy novel plus AH subgenre". Current issues of social sciences and history of medicine, nr 2 (14.08.2023): 104–8. http://dx.doi.org/10.24061/2411-6181.2.2022.364.
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Taking into account the different goals of the AH and Fantasy novel plus AH subgenre writing, we can try and develop one definition of both. AH writing reconstructs the national or world history and the changed facts, conclusions draw our attention to specific facts, key moments of well-known stories that are invisible for us, since of everyday life’s obvious reality prevents us from analyzing processes, we turn on the automatic mode instead. While Fantasy novel plus AH subgenre writing is rather monumental work, because it turns to the world history or historiography model making. Fantasy novel plus AH subgenre works use the historyographical method, but they exist in unreal time dealing with well-known constructions of the action world history of civilization. For example, one of the first uchronic stories by George Richard Raymond Martin “The Hedge Knight” (Martin) uses the space of Middle Ages in Europe for fiction story modeling. Also, it is an abstract of the world of the latest “Game of Thrones” – the greatest fiction saga of the new age literature in the 2000s. There is no doubt that “A Song of Ice and Fire” is constructed based on the matrix of such myth as “The Elder Edda” and “The Lord of the Rings” by John R. R. Tolkien. Legendary fantasy writer J. R. R. Tolkien spent much of his life studying, translating, and teaching ancient tales of northern Europe at Oxford and drew on them for his own writing. These epic stories, with their wizards and knights, dragons and trolls, cursed rings and magic swords, are as fascinating today as they were thousands of years ago. Reading them brings us as close as we will ever get to the magical worlds of the Vikings and the origins of their twentieth-century counterpart: Tolkien’s Middle Earth gave G. R. R. Martin, according to his own confession, the idea of the fantasy world of Westeros. The article deals with the specifics of the Fantasy novel plus AH subgenre in comparison to the Alternate history itself. The aim of the study is to emphasize the main features of the Fantasy novel plus AH subgenre and its common and different characteristics. The study uses such a method as comparative, descriptive, analysis and statistics counting. The novelty of the current research is realized by the essence of the first-time study of the AH subgenres on the world literature sources. The sources of the study are novels written by G. R. R. Martin “A Song of Ice and Flame”, “Kaiser and the War” by Simon J. Ortiz and V. Neff “Queens Don’t Have Legs”. Conclusions. As well as “A Song of Ice and Flame” by G. R. R. Martin, V. Neff’s trilogy exhibits a gallery of kings, queens, dukes, wizards, captains, people. Some of them are real, some are prototypes of actual statesmen; some characters come from Greek myths, while some – from the author’s fantasy. Although the objective of the alternative history method in the both works is quite different, it plays a similar role in the plot construction. Alternative history builds the walls of fantasy world from the bricks of actual historical elements, making the novel interesting for readers and involving them as betrayers.
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Page, Scott E. "Are We Collapsing? A Review of Jared Diamond’s Collapse: How Societies Choose to Fail or Succeed". Journal of Economic Literature 43, nr 4 (1.11.2005): 1049–62. http://dx.doi.org/10.1257/002205105775362032.
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Jared Diamond’s Collapse: How Societies Choose to Fail or Succeed (Viking Penguin, 2005), tells the dramatic decline of past civilizations—the Easter Islanders, the Anasazi in the Southwestern United States, the Mayans in Central America, the Norse Vinland settlement in Greenland. These civilizations did not slowly fall apart; they suffered drastic reductions in population and productivity. In Diamond's account, their collapses result from mismanaged resources, lost friends, gained enemies, climate changes, and most tellingly, their cultures and beliefs. Diamond provides captivating histories and an engaging explanation of the sciences required to piece those histories together, but his logic and his prescriptions would benefit from greater familiarity with some basic principles of economics and a richer understanding of human nature.
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Bower, Bruce. "Humans & society: Ring links Viking, Islamic civilizations: Inscription, style and lack of wear point to ancient contact". Science News 187, nr 8 (7.04.2015): 8. http://dx.doi.org/10.1002/scin.2015.187008005.
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YEPIK, Marta. "Inheritance of Power in Mercia by Princess Aelfwynn". Вісник Львівського університету. Серія історична / Visnyk of the Lviv University. Historical Series, nr 54 (3.11.2022): 41–49. http://dx.doi.org/10.30970/his.2022.54.11601.
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The period of the early Middle Ages is controversial among scholars, especially with regard to gender studies, which have intensified since the late twentieth century. It is believed that in the Middle Ages women were restricted in their rights and the role of a noble woman was limited to strengthening alliance by contracting dynastic marriage. This was the case with the Carolingians, but the end of the early Middle Ages is also known as the beginning of the Viking’s Age, where women were treated with honor and respect, a woman could rule the odal while her husband was absent, and participate in the campaign. The territories of Britain of 9–10 centuries were constantly attacked by Scandinavians, culminating in the establishment of Danelag (area of Danish law), so England at that time was on the border of two civilizations - Western European and Scandinavian. The Kingdom of Mercia lost part of its territory and bordered on Five Viking burgs, while Wessex was able to maintain independence from the Danes. Thus, in the two Anglo-Saxon kingdoms with common traditions, religion and law, different patterns in the realm of women were formed. In 911, a woman who accompanied her husband for a long time in all his campaigns was recognized as the ruler of Mercia, and the question remains whether she could hand over the reins of power to her daughter. The main purpose of the article was to determine the characteristics of the succession to the throne of the Anglo-Saxons and to analyze the possibility of recognizing this right for a woman on the example of the Mercian Princess Elfwynn. The transition of power to the woman’s heir was not typical of the Anglo-Saxons, which aroused interest in a more thorough study of this issue. Based on the analysis and comparison of primary sources, as well as historiography, the article considers the basic principles of succession to the Anglo-Saxons in the early Middle Ages and analyzes the possible transfer of power to the heiress, taking into account the recognition of this right by the nobility. The foreign policy processes that influenced the domestic policy of the Kingdom of Mercia and, as a result, were reflected in the position of the ruling elite on the succession to the throne, are considered in the study. The scientific paper provides a deeper understanding of the status and role of women in the political arena of Anglo-Saxon society by determining the level of their involvement in the government of the kingdom.
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Rowe, Elizabeth Ashman. "Creating the Medieval Saga: Version, Variability and Editorial Interpretations of Old Norse Saga Literature. The Viking Collection: Studies in Northern Civilization 18". Scandinavian Studies 84, nr 4 (1.12.2012): 508–13. http://dx.doi.org/10.2307/41955694.
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Segato, Delia, Maria Del Carmen Villoslada Hidalgo, Ross Edwards, Elena Barbaro, Paul Vallelonga, Helle Astrid Kjær, Marius Simonsen i in. "Five thousand years of fire history in the high North Atlantic region: natural variability and ancient human forcing". Climate of the Past 17, nr 4 (20.07.2021): 1533–45. http://dx.doi.org/10.5194/cp-17-1533-2021.
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Abstract. Biomass burning influences global atmospheric chemistry by releasing greenhouse gases and climate-forcing aerosols. There is controversy about the magnitude and timing of Holocene changes in biomass burning emissions from millennial to centennial timescales and, in particular, about the possible impact of ancient civilizations. Here we present a 5 kyr record of fire activity proxies levoglucosan, black carbon, and ammonium measured in the RECAP (Renland ice cap) ice core, drilled in coastal eastern Greenland, and therefore affected by processes occurring in the high North Atlantic region. Levoglucosan and ammonium fluxes are high from 5 to 4.5 kyr BP (thousand years before 2000 CE) followed by an abrupt decline, possibly due to monotonic decline in Northern Hemisphere summer insolation. Levoglucosan and black carbon show an abrupt decline at 1.1 kyr BP, suggesting a decline in the wildfire regime in Iceland due to the extensive land clearing caused by Viking colonizers. All fire proxies reach a minimum during the second half of the last century, after which levoglucosan and ammonium fluxes increase again, in particular over the last 200 years. We find that the fire regime reconstructed from RECAP fluxes seems mainly related to climatic changes; however over the last millennium human activities might have influenced wildfire frequency/occurrence substantially.
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Fronda, Michael P. "Carthage Must Be Destroyed: The Rise and Fall of an Ancient Civilization. By Richard Miles. (New York, N.Y.: Viking, 2010. Pp. xvii, 521. $35.00.)". Historian 74, nr 2 (1.06.2012): 415–16. http://dx.doi.org/10.1111/j.1540-6563.2012.00322_63.x.
Pełny tekst źródłaRozprawy doktorskie na temat "Vikings Civilization"
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Laidoner, Triin. "Ancestors, their worship and the elite in Viking Age and early medieval Scandinavia". Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228202.
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Ancestor worship is often assumed by contemporary European audiences to be an outdated, distant and primitive tradition with little relevance to our societies, past and present. This study questions that assumption and seeks to determine whether ancestor ideology was an integral part of religion in Viking age and early medieval Scandinavia. The concept is examined from a broad socio-anthropological perspective, which is then used to generate an overarching 'lens' for a set of case studies which analyse the cults of specific individuals in the Old Norse literary tradition. The thesis argues that the views of social anthropologists have been ignored in Old Norse scholarship for too long and that they have great potential to contribute to our understanding of the religious diversity present in typical folk-religious societies worldwide, including those of pre-Christian Scandinavia. Of particular importance in this context is the concept of 'god', which in most traditional cultures is intimately related to the idea of family ancestors. The situation of gods in Old Norse religion has been almost exclusively addressed in isolation from these socio-anthropological perspectives. The public gravemound cults of deceased rulers are discussed conventionally as cases of sacral kingship, and more recently, religious ruler ideology; both are seen as having divine associations in Old Norse scholarship. Building on the anthropological framework, this study suggests that the gods in pagan Scandinavia and Iceland, too, were perceived as human ancestors belonging to elite families. This thesis also discusses the euhemerism found in the Old Norse sources and suggests that even if medieval authors were influenced by classical writings, the 'euhemerisations' are based on real perceptions. It does not reject the existence of ruler ideology, but argues that the ideology was based on conventional and widely recognised religious practices revolving around kinship and ancestors. It introduces the concept of 'superior ancestors', used in social anthropology to denote a form of political ancestor worship used to deliberately regulate social structure. It is argued that the communal worship of deceased rulers derived from their doubly important role as social leaders and as ancestors.
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Grimmer, MR. "Celt and Saxon : interaction in pre-Viking Britain, c.600-800". Thesis, 2003. https://eprints.utas.edu.au/19778/1/whole_GrimmerMartinRae2003_thesis.pdf.
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The thesis aims to present a history of the interaction between Anglo-Saxons and Celts in pre-Viking Britain, c.600-800. The study is organised into three parts which examine, respectively, Anglo-Celtic relations for southern, northern and midland Britain. Part One considers relations between the West Saxons and the Britons of Dumnonia and the south-west. Part Two investigates the Northumbrians and their contacts with the Britons of the north, the Scots of Dalriada, and the Picts. Part Three covers relations between the Mercians and the Britons of Wales. Each part of the thesis begins by presenting the relevant ethnographic material, as well as evidence for the development of kingship within the Anglo-Saxon and Celtic kingdoms under study. This is followed by an examination of the evidence for warfare, conquest and territorial expansion, as well as for military alliances as appropriate. Issues of assimilation, continuity and social exchange are then explored, pertaining in the first instance to the secular world, and subsequently to ecclesiastical interaction.
It is argued that the historian of Anglo-Celtic relations in pre-Viking Britain is confronted with a series of paradoxes. On the one hand, there is no doubt that aggression and antagonism remain central and continuing themes in the primary source material. But on the other, there are equally undoubted instances of alliance and accommodation. In part, the apparent paradoxes in the evidence exist because there has been no broad study in which different data and events are synthesised over a significant period of time, and over a wide geographical area. By providing an integrated and cross-regional study of Anglo-Celtic interaction, it is intended that a more considered and even-handed understanding of relations can be approached.
The thesis seeks to show that Anglo-Celtic relations in pre-Viking Britain cannot be categorised in any simplistic or essentialist mariner. Interaction 'on the border' reveals that the contest between Anglo-Saxon and British kingdoms, and to a lesser extent Pictish and Scottish, was an important stimulus to their own political and economic development in the period. In addition, the degree of social exchange and cultural borrowing that occurred between Celts and Anglo-Saxons was moderated by the relative geographic distance of the different peoples from one another. It is concluded that those Celts who had the greatest intensity of social exchange with the Anglo-Saxons were not the neighbouring Britons but the more distant Scots and Picts.
Książki na temat "Vikings Civilization"
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Wooding, Jonathan M. The Vikings. New York: Rizzoli, 1998.
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Wooding, Jonathan M. The Vikings. Sydney: Lansdowne ([Enderby?]), 1999.
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MacShamhráin, Ailbhe. The Vikings: An illustrated history. Dublin: Wolfhound Press, 2002.
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Lassieur, Allison. The Vikings. San Diego, California: Lucent Books, 2001.
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Lassieur, Allison. The Vikings. Mankato, Minn: Capstone Press, 2006.
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illustrator, Camagajevac Seb, red. Vikings. London: Wayland, 2015.
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Powell, Jillian. The Vikings. New York: Windmill Books, 2011.
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Chrisp, Peter. Vikings. Chicago, Ill: World book in association with Two-Can, 1998.
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Ganeri, Anita. The Vikings. London: Aladdin/Watts, 2009.
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Richardson, Hazel. Life of the ancient Vikings. New York, N.Y: Crabtree Publishing, 2005.
Znajdź pełny tekst źródłaCzęści książek na temat "Vikings Civilization"
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Godden, Malcolm. "Apocalypse and Invasion in Late Anglo-Saxon England". W From Anglo-Saxon to Early Middle English, 130–62. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198117766.003.0007.
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Abstract The moral and theological problems posed by successful invasion, and particularly invasion of a sophisticated Christian civilization by heathen barbarians, were a recurrent issue in Anglo-Saxon writings. Bede took up the issue briefly in his Historia Ecclesiastica,suggesting that the Anglo-Saxon invaders were agents of the divine wrath against the slothful and sinful Britons: ‘the fire kindled by the hands of the heathen executed the just vengeance of God on the nation for its crimes’. Alcuin touched on the issue again in his letters on the sack of Lindisfarne by the Vikings, suggesting a parallel with the earlier Anglo-Saxon invasions and hinting that the attack might have been divine punishment for fornication, adultery, incest, avarice, robbery, or perhaps bad judgements. It was a major concern in Alfredian prose, and seems to have influenced the choice of Latin works to translate. Alfred hinted at the idea of divine punishment as an explanation for the Vikings in his preface to the Pastoral Care but explored the issue much more fully and profoundly in his version of Boethius: he introduced the discussion with his own account of the barbarian invasion of Italy and the imprisonment of Boethius, and then used that as a basis for questioning the apparent dominance of evil in a world supposedly ruled by a benevolent God.
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"“Few of civilization’s blessings”: Images, Impressions, and Perceptions". W Vikings to U-Boats, 121–38. McGill-Queen's University Press, 2006. http://dx.doi.org/10.1515/9780773577091-007.
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