Готові списки джерел за темами / Anthropology, Archaeology and Religion

Добірка наукової літератури з теми "Anthropology, Archaeology and Religion"

Автор: Grafiati
Опубліковано: 27 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Anthropology, Archaeology and Religion"

1

DuBois, Thomas A. "Trends in Contemporary Research on Shamanism." Numen 58, no. 1 (2011): 100–128. http://dx.doi.org/10.1163/156852710x514339-2.

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Recent research on the topic of shamanism is reviewed and discussed. Included are works appearing since the early 1990s in the fields of anthropology, religious studies, archaeology, cognitive sciences, ethnomusicology, medical anthropology, art history, and ethnobotany. The survey demonstrates a continued strong interest in specific ethnographic case studies focusing on communities which make use of shamanic practices. Shamanic traditions are increasingly studied within their historical and political contexts, with strong attention to issues of research ideology. New trends in the study of cultural revitalization, neoshamanism, archaeology, gender, the history of anthropology, and the cognitive study of religion are highlighted.
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2

Weingarten, Carol Popp, and James S. Chisholm. "On Religion." Current Anthropology 51, no. 3 (June 2010): 423–24. http://dx.doi.org/10.1086/652646.

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3

Kovalskiy, Svyatoslav Olegovich. "Of religion and empire: between history and anthropology." Sibirskie istoricheskie issledovaniya, no. 4 (December 1, 2018): 292–98. http://dx.doi.org/10.17223/2312461x/22/16.

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4

Kohl, Philip L., and J. A. Pérez Gollán. "Religion, Politics, and Prehistory." Current Anthropology 43, no. 4 (August 2002): 561–86. http://dx.doi.org/10.1086/341530.

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5

Trubshaw, Bob. "Religion, space and the environment." Time and Mind 8, no. 1 (December 22, 2014): 114–16. http://dx.doi.org/10.1080/1751696x.2014.994343.

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Pauketat, Timothy. "Religion in the Prehispanic Southwest." Time and Mind 2, no. 2 (January 2009): 243–45. http://dx.doi.org/10.2752/175169709x423727.

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7

Lambek. "The Anthropology of Religion and the Quarrel between Poetry and Philosophy." Current Anthropology 41, no. 3 (2000): 309. http://dx.doi.org/10.2307/3596483.

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Lambek, Michael. "The Anthropology of Religion and the Quarrel between Poetry and Philosophy." Current Anthropology 41, no. 3 (June 2000): 309–20. http://dx.doi.org/10.1086/300143.

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9

Tiukhtiaev, Andrei. "Alternative Archaeology and New Age Traditionalism in Contemporary Russia." Journal of Ethnology and Folkloristics 15, no. 2 (December 1, 2021): 63–73. http://dx.doi.org/10.2478/jef-2021-0017.

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Abstract This article examines how esoteric traditionalism in contemporary Russia searches for legitimisation using alternative archaeology. Although New Age spirituality is often considered a private religion, some of its manifestations have a significant impact on the public sphere. The author demonstrates that the New Age in Russia contributes to redefining of categories of religion, science, and cultural heritage through the construction of sacred sites and discursive opposition to academic knowledge. The research is based on analysis of media products that present esoteric interpretations of archaeological sites in southern Russia and ethnographic data collected in a pilgrimage to the dolmens of the Krasnodar region.
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Houlbrook, Ceri. "Religion and material culture: studying religion and religious elements on the basis of objects, architecture, and space." Time and Mind 13, no. 1 (January 2, 2020): 105–6. http://dx.doi.org/10.1080/1751696x.2020.1721181.

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Дисертації з теми "Anthropology, Archaeology and Religion"

1

Elliott, Mark 1948. "Archaeology, Bible and interpretation: 1900-1930." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/288877.

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This is a study of the interpretation of archaeological data by Anglo-American Bible scholars, though the emphasis is primarily American, in scholarly and popular publications from 1900-1930. The major archaeological research interest for many Anglo-American biblical scholars was its direct reflection on the biblical record. Many were devout and reared on a literal reading of Scripture. Traditional scholars insisted that the function of archaeology was to provide evidence to validate the Bible and to disprove higher criticism. They were clearly motivated by theological concerns and created an archaeology of faith that authenticated the word of the Lord and protected Christian doctrines. Liberal or mainstream scholars rejected conservative methods that simply collated archaeological data to attack the documentary hypothesis and its supporters. Several eminent Bible scholars developed important studies on the interpretation of archaeological results from Palestine. They participated eagerly in analyzing archaeological material and refused to concede the field of biblical archaeology to theologically-motivated conservative scholars and theologians. They were determined to conduct important investigations of the archaeological evidence free from theological bias. Palestinian excavations lacked the spectacular architectural and inscriptural remains unearthed in Egypt and Mesopotamia. The popular press did occasionally report on the progress of several excavations from Palestine, but, for the most part, Palestinian excavations concentrated on tells and pottery and the results were disappointing. However, by the 1920s the New York Times was a major source of information concerning archaeological news and frequently carried stories that indicated that archaeology was confirming the biblical record and many of the Bible's revered figures. The Times played a vital role in popularizing biblical archaeology and contributed many illustrations of amazing archaeological discoveries that "proved" the historicity of the biblical text. W. F. Albright's scholarly conclusions in the 1920s were moderate. Albright's scholarship was not motivated by theological concerns as many have assumed. Though his religious convictions were assuredly conservative, his scholarship had little in common with the tendentious archaeological assumptions created by conservative Bible scholars and theologians. Albright's interpretations were based on the archaeological data and not on theological dogma.
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2

Willett, Elizabeth Ann Remington. "Women and household shrines in ancient Israel." Diss., The University of Arizona, 1999. http://hdl.handle.net/10150/288986.

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High infant mortality and short female life span threatened Israelite women, who were respected as household administrators and educators. The concept of a personal god first observed in second millennium BCE Mesopotamian texts and house shrines involved apotropaic measures against a malevolent goddess who sickened and stole newborn children. Protective blessing inscriptions and deemphasis on the sexual aspect of Israelite figurines indicate that the personal goddess Asherah's function in Israelite religion was connected with protection more than with fertility. Offering benches and incense burners that define semi-public cult rooms in Syria-Palestine accompany female figurines in Israelite houses at Tell Masos, Tell el-Far'ah, Beer-sheba, and Tell Halif. Eye amulets such as those from the eighth century Lachish houses as well as the large-breasted pillar-figurines reflect a long-standing Near Eastern tradition of using eye and breast motifs to protect against the evil eye and child-stealing demons. The figurines' occurrence with women's textile and food preparation implements in female domains indicates that women set up a household shrine with an Asherah figurine near an entrance. The figurines interpreted as votives that mean "this is me" or "this is you" represent a covenant relationship between the breast-feeding mother of a newborn infant and a nurturing and protecting female deity. Israelite women dedicated votive gifts to Asherah and burned incense or oil with prayers and incantations on a regular basis during the vulnerable neonatal stage of a child's life, or at signs of illness. Ancient and modern Near Eastern parallels attest that women burn incense and oil to invoke the presence of a deity they contract with for protection. Pronouncing the deity's name is essential, and in iconic cultures, visual images empowered by prayers form important parts of these rituals.
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3

Ortiz, Steven Michael. "The 11/10th century B.C.E. transition in the Aijalon Valley Region: New evidence from Tel Miqne-Ekron Stratum IV." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/289139.

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Recent deconstructionist trends within Syro-Palestinian archaeology and biblical studies have now converged on the Israelite Monarchy causing two major ceramic reappraisals of the Iron Age I and II Periods. The result is a proposal for a new low chronology in Syro-Palestinian archaeology. These trends are creating more problems than they are solving by naively assuming ceramic change was consistent throughout Syro-Palestine and manipulating the archaeological data to fit the new models. The dissertation addresses the radical archaeological and historical reconstructions of the current trend by focusing on the Iron Age I-II transition in the northern parts of the Philistine coast and Shephelah (foothills)--Aijalon Valley Region. Excavations at Tel Miqne-Ekron provide new evidence for an evaluation of recent chronological proposals and aide in the development of a ceramic corpus of the Aijalon Valley Region. As a border site between the coastal region and the hills, Tel Miqne is an important site to isolate and compare regional variations and the complex socioeconomic variables that pattern the archaeological record. The dissertation is divided into three parts. Part I includes a review of current work in Syro-Palestinian Iron Age research and an overview of ceramic theory development. Part II contains the core database: (1) development of the Tel Miqne Stratum IV typology, and (2) a comparanda, with other sites in the region and attempt to isolate the chronological and spatial patterns of the Iron Age transition (11/10th century B.C.E.). Part III contains the results and interpretations. This study concludes that: (1) ceramic change is not chronologically homogeneous and therefore regional variation must be incorporated in all ceramic analyses; (2) the proposed new Low Chronology for the Iron Age in the southern Levant cannot be supported by the archaeological evidence; and (3) the Aijalon Valley Region reflects the complexity of the Iron Age transition as many ethnic elements and political groups vied for control of the important crossroads and access to coastal ports.
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4

Dungan, Katherine Ann. "Religious Architecture and Borderland Histories: Great Kivas in the Prehispanic Southwest, 1000 to 1400 CE." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/595696.

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Historically, archaeologists working on non-state societies have tended to interpret religion and large-scale religious architecture as necessarily integrative, that is, as naturalizing the social order or producing an abiding sense of community. I argue here that this focus on integration has limited our ability to understand how and why religion changed through time and how religion may have been a driver of social change. We will benefit from considering the political dimensions of religious practice in non-state societies as much as in more "complex" settings. This study explores the articulation of religious practice and religious architecture with social and spatial boundaries in the prehispanic U.S. Southwest. In particular, I examine variability and change in rectangular great kivas—large, semi-subterranean religious structures—in west-central New Mexico and east-central Arizona between 1000 and 1400 CE in relationship to socially diverse contexts that might be viewed as borderlands or frontiers. The study pulls together two broads strands of research. The first is an examination of the unusual great kiva at the thirteenth-century CE Fornholt site (LA 164471) near Mule Creek, New Mexico, in relation to the broader history of the surrounding Upper Gila area. This portion of the research is based on two seasons of excavation at Fornholt and on an examination of records and ceramic collections from the Upper Gila. I suggest that the Upper Gila may be considered a borderland or frontier through time and that viewing Fornholt as a borderland site sheds light on the site's material culture, including its great kiva. The second strand of research is a comparison of great kiva architecture and assemblages across the larger study area based on the examination of museum collections and the aggregation of published and unpublished architectural data. The broader study demonstrates that, while these great kivas make up a coherent tradition and fit within the larger world of southwestern religion, great kivas in borderland contexts show experimentation and change in ways that more centrally located great kivas do not. I argue that this diversity can be viewed in light of the negotiation of social boundaries in borderland contexts, including the role of great kivas as political venues or contested spaces.
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Leduc, Celine. "Interprétation d'artéfacts anthropomorphiques féminins de l'époque des Vikings en fonction de la mythologie islandaise." Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/28129.

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Cette thèse tente de fournir de nouvelles avenues pour interpréter les figures féminines scandinaves d'avant l'an mil. L'étude décrit en premier lieu les images et leur contexte archéologique, culturel, social, politique et religieux pour ensuite les interpréter à la lumière des textes qui nous sont parvenus: l'Edda de Snorri Sturluson, l'Edda poétique, le Gragas et quelques sagas. Après avoir analysé le pendentif en forme de femme, trouve à Aska (Suède), l'étude se penche sur le cas des "valkyries" et, enfin, sur celui des guldgubber à figures féminines et à figures doubles (couples). Alors que l'image du pendentif d'Aska peut être identifiee a Freyja sans aucune ambiguïté, le cas des "valkyries" et des guldgubber est plus complexe, dépendant probablement en grande partie des propriétaires originaux des artéfacts en question.
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6

Teitelbaum, Dina. "The Jewish ossuary phenomenon: Cultural receptivity in Roman Palestine." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/29265.

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The discovery of Jewish ossuaries in the nineteenth century raised a host of questions, paramount among them the questions of the origin and purpose of the ossuaries. It was also realized that ossuaries were a short lived phenomenon, appearing and disappearing relatively suddenly. A number of theories were proposed: The ossuaries were thought to have to do either with transport or space-saving, protection, martyrdom, resurrection, atonement, individuation, or Roman convention. All of these theories focused on Judea as the origin of the phenomenon. However, no one theory was satisfactory in itself. The dissertation presents a fresh examination of all available evidence in the light of ancient Jewish burial customs from the First Temple period to the Hellenistic and Roman times, using the approaches of archaeology, anthropology, and socio-rhetorical analysis. It concludes that foreign influence triggered the adoption of the ossuary in Judea during the Herodian period and that Judeans adopted the Greco-Roman ash chest as a model, modifying an aniconic version for use with bones alone. A comparison of the Jewish ossuary with the Greco-Roman ash urn reveals parallels and striking similarities in terms of ritual, material culture, terminology, manufacture and time lines. In particular, the temporal distribution of ossuaries and ash chests points to a general diffusion of the concept throughout the Empire over a long period of time, with ossuaries appearing relatively late in Judea. Using the innovation-diffusion theory of Roberts, the dissertation argues that, once implanted, the idea of ossuaries, in conjunction with ossilegium, spread rapidly throughout Judea, each special interest group or individual adopting it for their own unique reasons. Ultimately it became a fashionable secondary burial instrument. The disappearance of the Judean ossuary can be explained in terms of the adoption of the subsequent fashion in the Roman Empire to bury the dead in coffins or sarcophagi. In conclusion, it has been shown in the dissertation that Jews of the Second Temple Period were attracted to, adopted, re-invented and reconfigured a foreign convention in such a way that it became consistent with their Torah laws and their beliefs.
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7

Heacock, Erikalyn Karen Bassaraba. "Shell use in the Mimbres region| Not so black and white." Thesis, The University of Arizona, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1590325.

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The Harris site (A.D. 500-1000) is an unusual Mimbres site because it has a Late Pithouse period component with no overlying Classic period pueblo. The excavations by the University of Las Vegas-Nevada (UNLV) were conducted at this site between 2007 and 2013. Shell artifacts, and their role in the Mimbres area, have not been extensively studied. I analyzed shell data from the UNLV field school, combined with Haury's excavated shell assemblage from his work at the site in the 1930's to interpret the role of shell at the Harris site. More specifically, I look at the role shell may have played in the ritual life of Mimbres society. Using context, artifact form, and co-occurring assemblage materials illuminates how shell was used in ritual practice.

My methodology includes recording specific information about the shell, including, but not limited to: context, condition (i.e., burnt vs. unburnt), description, measurements, artifact form, genus, and species if the shell is identifiable to that degree. Using this methodology allows me to observe patterns and infer whether specific artifact forms and/or genera correlate with certain contexts. Observing these patterns, I seek to observe the ritual practices in which shell was incorporated.

I use Bell (1992, 1997) and Bradley’s (2010) framework on ritual, which posits that ritual-like behavior has marked characteristics and occurs in a variety of quotidian and sacred contexts, which suggests a continuum rather than a dichotomy in the use of these spaces. To further understand the use of shell in ritual practices, looking at spatial and diachronic data is imperative. Therefore, five other sites along the Mimbres River have been chosen for comparison. These sites include Pithouse and Classic period components. This comparison allows me to investigate how shell use changed over time in the Mimbres region. The comparative sites include: NAN Ranch (A.D. 600/650-1150), Mattocks Ruin (A.D. 750/800-1130), Galaz Ruin (A.D. 550-1130), Swarts (A.D. 950-1150), and the Old Town site (A.D. 750-1150).

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Sharpe, Heather Fiona. "From Hieron and Oikos the religious and secular use of Hellenistic and Greek Imperial bronze statuettes /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3210047.

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Thesis (Ph.D.)--Indiana University, Dept. of Art History, 2006.
Source: Dissertation Abstracts International, Volume: 67-03, Section: A, page: 0754. Adviser: Wolf Rudolph. "Title from dissertation home page (viewed March 16, 2007)."
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9

Nell, Erin Ann. "Astronomical orientations and dimensions of Archaic and Classical Greek temples." Thesis, The University of Arizona, 2003. http://hdl.handle.net/10150/291618.

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Previously it has been assumed that the majority of Greek temples were oriented towards the eastern horizon, in the direction of sunrise. The author of this thesis conducted a GPS temple orientation survey of eight Greek Doric temples and concluded that these structures were actually oriented to the western, not eastern, horizon, in the direction of sunset. The following facts support this hypothesis: (1) of the eight temples surveyed, the western orientations of six were more precise than their eastern orientations, (2) in the Archaic and Classical periods of ancient Greece, architecturally aligning structures to the western horizon could have been accomplished with far greater ease and higher precision than to the eastern horizon, (3) literary evidence by Vitruvius supports this claim of western temple alignments, and (4) the lengths of each temple surveyed appear to have been determined via the same technique which oriented them to the sun on the western horizon.
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10

Tillesen, Brian. "Fairy Forts and the Banshee in Modern Coastal Sligo, Ireland: An Ethnography of Local Beliefs and Interpretations of These Traditions." Master's thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3097.

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This thesis examines issues of cultural identity and modernity, and the anthropology of spirituality and sacred sites by conducting ethnographic research on fairy beliefs in contemporary Ireland. Irish folk belief has traditionally identified a spirit world intertwined with our own which is inhabited by spirits, often collectively referred to as fairies. Belief in these spirits was once widespread. My research sought to determine the prevalence of these traditional beliefs among modern Irish people within my research area, as well as differences in belief across variables including age, gender, and religious preference. I conducted eight weeks of ethnographic fieldwork during June-August 2008 in and around Sligo Town in County Sligo, Ireland. I selected County Sligo as a research site because it is a sparsely populated, largely rural area, identified in an earlier major study of Irish folklore as a region where belief in the Irish spirit world persisted more strongly than in other parts of the country. My primary research methodology was to conduct structured and unstructured interviews, complemented by visual site surveys. In the preparation of this thesis I utilized data from 52 Sligo residents plus ten other visitors to the area from surrounding Irish counties. While my research suggests that few Sligo residents from the project area continue to believe in the literal existence of fairies, it also shows a much more common belief in a "power" associated with sites identified as "fairy forts," which are natural features of the landscape or the remains of ancient burials or dwellings apocryphally endowed by folk tradition with supernatural or mysterious energies. These beliefs led to a taboo against intruding on, altering, or destroying these "forts" that is still very much alive today. Additionally I was able to discuss at length the subject of the Irish death-herald spirit called the banshee (bean sidhe) with several study participants. Although it can be classified under the umbrella label of "fairy", my research indicates that the banshee is seen as a stand-apart element of Irish tradition by research area residents, and is believed in by those who do not otherwise profess a belief in "fairies" in general.
M.A.
Department of Anthropology
Sciences
Anthropology MA
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Книги з теми "Anthropology, Archaeology and Religion"

1

James, Garber, and McGee R. Jon 1955-, eds. Sacred realms: Readings in the anthropology of religion. 2nd ed. Oxford: Oxford University Press, 2008.

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2

University), Proceedings of International Conference on Shan Studies (2009 Chulalongkorn. Shan and beyond essays on Shan archaeology, anthropology, history, politics, religion and human rights. Bangkok, Thailand: Institute of Asian Studies, Chulalongkorn University, 2011.

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3

Evan, Levy Thomas, ed. Archaeology, anthropology, and cult: The sanctuary at Gilat, Israel. London: Equinox, 2005.

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4

L, Warms Richard, Garber James, and McGee R. Jon 1955-, eds. Sacred realms: Essays in religion, belief, and society. New York: Oxford University, 2004.

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5

Kabo, V. R. Krug i krest: Razmyshlenii︠a︡ ėtnologa o pervobytnoĭ dukhovnosti. Kanberra: Alcheringa, 2002.

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6

Hamilton, Francis. Journey from Madras through the countries of Mysore, Canara, and Malabar, for the express purpose of investigating the state of agriculture, arts, and commerce; the religion, manners, and customs; the history natural and civil, and antiquities, in the dominions of the rajah of Mysore, and the countries acquired by the honourable East India Company, in the late and former wars, from Tipoo Sultan. New Delhi: Asian Educational Services, 1999.

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7

David, Merling, Geraty Lawrence T, Boraas Roger S, and Horn Archaeological Museum, eds. Hesban after 25 years. Berrien Springs, Mich: Institute of Archaeology, Siegfried H. Horn Archaeological Museum, Andrews University, 1994.

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8

Journées anthropologiques de Valbonne (9th : 2007), ed. Vers une anthropologie des catastrophes: 9e Journées anthropologiques de Valbonne : 22-24 mai 2007. Antibes: APDCA, 2009.

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9

Michelle, Hegmon, ed. The archaeology of regional interaction: Religion, warfare, and exchange across the American Southwest and beyond : proceedings of the 1996 Southwest Symposium. Boulder, CO: University Press of Colorado, 2000.

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10

Kristian, Kristiansen. The Rise of Bronze Age Society: Travels, Transmissions and Transformations. New York: Cambridge University Press, 2005.

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Частини книг з теми "Anthropology, Archaeology and Religion"

1

Kamara, Afrodite. "20. 'URBAN' AND 'RURAL' RELIGION IN LATE ANTIQUE CILICIA: FROM PAGAN DIVERSITY TO CHRISTIAN HERESY." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland, 77–92. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-005.

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2

Özdemir, Bülent. "29. RELIGION AND PLURALITY IN OTTOMAN CULTURE: THE ORTHODOX COMMUNITY IN SALONICA IN THE 1840s." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland, 253–68. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-014.

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3

Ellington, George. "16. URBANIZATION AND THE ALEVI RELIGIOUS REVIVAL IN THE REPUBLIC OF TURKEY." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland, 369–401. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225421-016.

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4

Trombley, Frank. "19. THE CHRISTIANISATION OF RITE IN BYZANTINE ANATOLIA: F. W. HASLUCK AND RELIGIOUS CONTINUITY." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland, 55–76. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-004.

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Valtchinova, Galia. "24. CHRISTIAN-MUSLIM RELIGIOUS SYMBIOSIS ACCORDING TO F.W. HASLUCK: COMPARING TWO LOCAL CULTS OF SAINT THERAPON." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland, 159–82. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-009.

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Eller, Jack David. "Religion." In Cultural Anthropology, 216–40. Fourth edition. | Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429197710-12.

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Carling, Gerd. "Linguistic anthropology." In Linguistic Archaeology, 138–42. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003291664-8.

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Matthews, Christopher N. "Archaeology and Anthropology." In Encyclopedia of Global Archaeology, 561–75. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30018-0_1057.

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Gnecco, Cristóbal. "Archaeology as Anthropology." In Encyclopedia of Global Archaeology, 663–70. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30018-0_994.

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Matthews, Christopher N. "Archaeology and Anthropology." In Encyclopedia of Global Archaeology, 1–15. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-51726-1_1057-2.

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Тези доповідей конференцій з теми "Anthropology, Archaeology and Religion"

1

Rajsky, Andrej. "RELIGION FACING CURRENT CHALLENGES OF NIHILISTIC CULTURE." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.108.

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2

Tuca, Nicusor. "THE RELIGIOUS MAN IN A SECULARIZED WORLD." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.114.

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3

Dandirwalu, Resa. "Church Sasi: beyond Religion Boundaries Study of Religious Anthropology." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.30.

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4

Subchi, Imam, Rena Latifa, and Munir. "Religion and Anthropology: Identifying Koentjaraningrat’s Elements of Culture in The-Quran." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009938520062013.

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5

"Archaeology, anthropology and paleogenetics of the Fatyanovo culture – new results." In Bioinformatics of Genome Regulation and Structure/Systems Biology (BGRS/SB-2022) :. Institute of Cytology and Genetics, the Siberian Branch of the Russian Academy of Sciences, 2022. http://dx.doi.org/10.18699/sbb-2022-270.

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6

V., ALEKSEEVA, SAYBERT V., and KUZEVANOVA M. "HISTORY OF FORMATION OF THE ANTHROPOLOGY CABINET OF THE MUSEUM OF ARCHEOLOGY AND ETHNOGRAPHY OF ALTAI ASU." In MODERN SOLUTIONS TO CURRENT PROBLEMS OF EURASIAN ARCHEOLOGY. Altai State Univercity, 2023. http://dx.doi.org/10.14258/msapea.2023.3.59.

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The Anthropology Cabinet, founded by A.R. Kim in 1988 and located within the Museum of Archaeology and Ethnography of Altai Altai State University (ASU), has a large collection, which now numbers more than 2,000 items. At present it is the second cabinet in Siberia by the number of available collections and by its importance after the Cabinet of Anthropology of Tomsk State University (established in 1889). The opening of the Anthropology Cabinet at ASU gave impetus to the development of a new scientific direction by such researchers as A.R. Kim, D.V. Pozdnyakov, K.N. Solodovnikov and S.S. Tur, who has been the head of the Cabinet since 1995. Currently, the Museum of Altai Archaeology and Ethnography has become an educational and scientific subdivision of the Institute of History and International Relations of ASU.
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7

Vančo, Ildikó, and István Kozmács. "Relationship between the Identity and Language Attitudes toward Mother Tongue among Young Udmurt People and Slovakian Hungarians." In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.5-7.

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In our paper, we will shortly define the notion of minority, identify the basic issues of a sense of identity, and clarify the role of language in the maintenance of minorities and their identities. The group identity of minorities can be defined along three main factors which occur as historical, linguistic and cultural identity within a certain spatial and time frame. There are various group identities, and groups usually give special attention to some characteristic features, as language, race or religion (Cseresnyési 2004). We will discuss the role of one of these, namely, that of language. We will demonstrate the relationships of language and identity through language attitudes of nationalities, Hungarians in Slovakia and Udmurts in Russia, which are similar in quota but different in their historical past and social situation today) (Shirobokova 2008; Kozmács 2008). We will ask what the role of language in different state formations is and whether identity maintenance plays a role in the maintenance of minority languages and linguistic diversity. The aspects of the research are as follows: who considers what a mother tongue is; what is the relation between the mother tongue and the sense of origin; which are the main features of national affiliation; what is the importance of the mother tongue in national affiliation. The data are provided as results of a questionnaire survey. The target groups of the research were university students as future intellectuals and consequently opinion-shapers of the given ethnicity. Four groups were formed: Hungarian university students in Slovakia, Russian university students in Udmurtia, Udmurt university students in Udmurtia, and Hungarian university students in Hungary.
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Broka-Lāce, Zenta. "Latvijas arheoloģija pēc 1940. gada = Latvian archaeology after 1940." In Anthropology of Political, Social and Cultural Memory: Practices in Central and Eastern Europe. University of Latvia, 2020. http://dx.doi.org/10.22364/apscm.2020.01.

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Sahiti, Faik. "FORTIFICATIONS IN UPPER MORAVA." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.045.

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Hajzeri, Pajazit. "GENERAL COVERAGE OF THE OLDEST MONUMENTS IN MITROVICA." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.046.

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Звіти організацій з теми "Anthropology, Archaeology and Religion"

1

Yilmaz, Ihsan, and Nicholas Morieson. Nationalism, Religion, and Archaeology: The Civilizational Populism of Benjamin Netanyahu and Likud. European Center for Populism Studies (ECPS), October 2022. http://dx.doi.org/10.55271/pp0015.

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This paper examines civilizational populism in Israel and focuses on the largest and most powerful party in Israel since the 1980s, National Liberal Movement (Likud), and its most significant leader of the past twenty years, the populist politician Benjamin Netanyahu. We show how Netanyahu incorporates ‘civilizationism’ into his populist discourses by, first, using the notion that Jewish civilization predates all others in the region to establish the legitimacy of the state of Israel, the hegemony of Jewish culture within Israel, and at times his own political decisions. Second, through his portrayal of the Arab-Muslim world as an antisemitic and barbaric bloc that, far from being a civilization, threatens Western civilization through its barbarism. Equally, this paper shows how Netanyahu argues that Israel is akin to protective wall that protects Western Civilization from the Islamist barbarians who wish to destroy it, and therefore on this basis calls for Europeans and North Americans to support Israel in its battle for civilization and against “the forces of barbarism.”
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2

Brison, Jeffrey, Sarah Smith, Elyse Bell, Antoine Devroede, Simge Erdogan, Christina Fabiani, Kyle Hammer, et al. The Global Engagement of Museums in Canada. University of Western Ontario, 2021. http://dx.doi.org/10.5206/vdjm2980.

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The Global Engagement of Museums in Canada examines Canadian museum diplomacy, assessing the international activities of Canadian museums to consider the ways these institutions act as cultural diplomats on the global stage. The report presents the results of a multi-partner collaborative research project addressing the work of ten institutions, including the Art Gallery of Alberta; Aga Khan Museum; Canadian Museum of History; Canadian Museum of Immigration at Pier 21; Montreal Museum of Fine Arts; Museum of Anthropology at UBC; National Gallery of Canada; Ottawa Art Gallery; Pointe-à-Callière, Montréal Archaeology and History Complex; and the Royal Ontario Museum. Focusing on the period of 2009 to 2019, this report highlights new activities and methods within museum practice, while also grounding these within the context of developments in the last decade. Drawing on archival research, document analysis, and interviews with museum professionals, this research establishes baseline data on the global reach of Canadian museums and identifies best practices to share with the museum sector and cultural diplomacy community. Comprised of three sections, the report begins by presenting the framework for the project, explaining the logic behind the selection of institutions and the pedagogical considerations that informed our collective methodology. Second, the report provides a review of the literature in the field of cultural diplomacy, situating the research project. And third, the core of the project, are ten studies of specific institutions, drawn from the fieldwork conducted by the team. These institutional reports demonstrate the ways in which museums engage with a range of global activities and actors. They further address developing trends in the sector, while also suggesting future avenues for research. The Global Engagement of Museums in Canada is a research project led by Primary Investigators Jeffrey Brison and Sarah E.K. Smith. Funded by a Mitacs Accelerate Grant, the initiative is a collaboration between the Montreal Museum of Fine Arts and Queen’s University.
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