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Journal articles on the topic 'American Gods'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Moskal, Angelika. "Oblicza słowiańskich bóstw w „Amerykańskich bogach” Neila Gaimana." Literatura i Kultura Popularna 27 (December 29, 2021): 275–90. http://dx.doi.org/10.19195/0867-7441.27.19.

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The article takes a closer look at the interpretation of the Slav pantheon made by English writer Neil Gaiman. In his novel American Gods, two worlds collide: old gods — who came to America from Europe, Asia, or Africa over the years and similarly to immigrants tried to fi nd their niche and adapt to the new environment — and the new gods, created by modern men and a constantly evolving civilization. In the first group, we can find representatives of Slavic deities, including Czernobog. It is worth paying attention to the way Gaiman decided to portray them and confront his vision with the current state of knowledge about Slavic beliefs.

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2

Rață, Irina. "“Only the Gods are Real”: The Mythopoeic Dimension of Neil Gaiman’s American Gods." Romanian Journal of English Studies 13, no. 1 (December 1, 2016): 35–44. http://dx.doi.org/10.1515/rjes-2016-0006.

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AbstractThis paper aims to address the mythopoeic aspect of Neil Gaiman’s American Gods, so as to disclose the elements of American cultural identity embedded in the novel. It is an attempt to analyse its legends, myths, folklore, popular culture figures, intertwined with Old World mythology, assessing their viability as modern myths, through the lens of formalist and structuralist reading.

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YANAT BAĞCI, YELDA. "MYTHOLOGY, GODS, MEDIA AND NEW MEDIA: AN ANALYSIS ON THE AMERICAN GODS’ SERIES." TURKISH ONLINE JOURNAL OF DESIGN ART AND COMMUNICATION 11, no. 3 (July 1, 2021): 1148–61. http://dx.doi.org/10.7456/11103100/023.

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4

Dolan, Jay P. "The Immigrants and Their Gods: A New Perspective in American Religious History." Church History 57, no. 1 (March 1988): 61–72. http://dx.doi.org/10.2307/3165903.

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Twenty years ago Jerald Brauer wrote an essay on the writing of American church history entitled, “Changing Perspectives on Religion in America.” In this essay he noted that “change in perspective marks the writing of the history of religion in America.” After discussing the work of Robert Baird and William Warren Sweet, the two historians whose perspectives most influenced the writing of American church history in the nineteenth and twentieth centuries respectively, Brauer then directed his attention to a third and new perspective. This new perspective had developed in the post-World War II era and was the result of the work of Sidney E. Mead, Sydney E. Ahlstrom, Winthrop S. Hudson, and others. Brauer described the new perspective by pointing out how it differed from the work of Sweet. It was clear to Brauer, however, that no one historian or school of historians had yet emerged whose perspective was able to dominate the landscape in the manner that Baird and Sweet had. There really was no new single perspective, but a variety of approaches and interpretations. In other words, in the late 1960s the discipline of American church history was in a state of flux, and “a number of young historians” were, in Brauer's words, “anxious to develop a new perspective through which to view the development and nature of Christianity in America.”

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Hale, Tiffany. "Centering Indigenous People in the Study of Religion in America." Numen 67, no. 2-3 (April 20, 2020): 303–7. http://dx.doi.org/10.1163/15685276-12341579.

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Abstract This essay considers Jennifer Graber’s The Gods of Indian Country and Pamela Klassen’s The Story of Radio Mind together in considering new developments in the field of Native American and Indigenous studies. Hale examines how these books discuss the role of religion in shaping settler colonialism in North America in the nineteenth and early twentieth centuries. She concludes that both works raise pressing methodological questions about how historians of religion can center the lives of Native American people in their work.

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6

Ochonicky, Adam. "‘Something to be haunted by’: Adaptive monsters and regional mythologies in ‘The Forbidden’ and Candyman." Horror Studies 11, no. 1 (April 1, 2020): 101–22. http://dx.doi.org/10.1386/host_00013_1.

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Since Bernard Rose’s Candyman (1992) was first released more than 25 years ago, there has been a great deal of scholarly commentary on the film’s treatment of class, race, gender and urban legends. To a lesser degree, Clive Barker’s short story, ‘The Forbidden’ (1986), has received some critical attention largely because of its status as the source material for the film’s general premise and now-iconic central monster. This article expands on such existent scholarship by analysing regional mythologies and the cross-cultural adaptation of place-specific monsters within and across both texts. To develop these primary arguments, this article extracts a theory of adaptation and location from Neil Gaiman’s novel, American Gods ([2001] 2011), and applies that theory to the acts of adaptation pervading ‘The Forbidden’ and Candyman. In complementary ways, all three of these texts explicitly reflect on the complexities of adapting monsters to precise locales. Notably, both American Gods and Candyman take place in the American Midwest; this regional setting greatly impacts the conceptualization of each narrative’s supernatural beings (Gaiman’s cohort of gods and the Candyman, respectively). Within popular culture, the Midwest is regularly depicted as both a site of nostalgic memory and a cultural space defined by the willful forgetting or elision of history. This article asserts the importance of recognizing the Midwest as a recurrent staging ground for horror narratives, particularly those featuring monsters who embody forgotten, misremembered, suppressed or denied pieces of history. Further, by examining such regional dynamics in American Gods and Candyman, this article develops the concept of ‘adaptive monsters’, which describes horrific beings who assume symbolic attributes of the historical, cultural and/or spatial environments into which they are adapted. Overall, through analyses of ‘The Forbidden’, Candyman and American Gods, this article demonstrates how regional mythologies (especially those of the Midwest) shape the adaptation of monstrous beings in horror narratives and across textual forms.

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7

Holst, Wayne A. "Book Review: Native American Religious Identity: Unforgotten Gods." International Bulletin of Missionary Research 23, no. 2 (April 1999): 90–91. http://dx.doi.org/10.1177/239693939902300225.

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8

Araujo, Anderson. "After Many Gods." Renascence 73, no. 1 (2021): 13–28. http://dx.doi.org/10.5840/renascence20217312.

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In January 1928, The Dial published T. S. Eliot’s review of Personae: The Collected Poems of Ezra Pound (1926). Even as he acknowledges his indebtedness to his fellow American poet-critic, Eliot seems bewildered by Pound’s belief system, which in his estimation is a heady mix of mysticism, occultism, pseudoscience, and Confucianism. With a touch of exasperation, he ends the review by asking provocatively, “what does Mr. Pound believe?” Although he would never give an answer that Eliot would find satisfying, Pound would revisit the question time and again in his prose and poetry. In the process, he reveals more about his eccentric set of creeds than even Eliot might have bargained for. Striving to synthesize a range of philosophical and polytheistic traditions, Pound would cast off the Presbyterianism of his early youth. From the 1930s onward, his deepening affiliation with Italian Fascism and near-cultic devotion to Mussolini would add yet another layer to his spectrum of beliefs. With Eliot’s query in The Dial functioning as a recurring point of reference, this essay examines Pound’s religious beliefs as a shifting panoply of mythico-theological, aesthetic, and political ideas. The picture that emerges is as complex as it is difficult to pin down, blurring the boundaries of what constitutes “faith” itself.

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9

Zajko, Vanda. "Contemporary Mythopoiesis: the role of Herodotus in Neil Gaiman’s American Gods." Classical Receptions Journal 12, no. 3 (April 17, 2020): 299–322. http://dx.doi.org/10.1093/crj/claa002.

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Abstract This article explores Neil Gaiman’s transmedial work American Gods as an example of contemporary mythmaking. Published in novel form in 2001 and launched as a television series in 2017, American Gods provides a commentary on the connectedness between different systems of stories and on myth itself as a vital present-day cultural form. It also provides us with a model for repurposing ancient material without reproducing the traditional hierarchies associated with cultures of storytelling. Gaiman’s text is an interesting case-study from the perspective of classical reception because he sidelines the ancient Greek gods in the main body of his story, while simultaneously positioning the ancient historian Herodotus as a significant intertext. The process of evaluating different cultures often veers between analyses which focus on similarities manifested across place and time and those which espouse a form of cultural relativism, a ‘live and let live’ philosophy. Gaiman seems to be offering something else here, namely a more vital and connected model for co-existence, one which is moving towards a pluri-versal perspective that acknowledges the links between political power, knowledge, and identity.

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10

Clay, Elonda. "These Gods Got Swagger." Bulletin for the Study of Religion 40, no. 3 (September 22, 2011): 4–9. http://dx.doi.org/10.1558/bsor.v40i3.002.

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This paper expands the topography of contexts in which research on hip hop and religion takes place by investigating the ways in which video game engines and video editing software are used by game players to produce films within virtual environments. My investigation highlights the online dramatic form of "machinima" (machine-cinema) - a creative, often unintended user adaptation of video game engines and movie-making software. I argue that ‘swagger’, a collective of black cultural expressions that signify confidence, success, rhythmic body movements, and highly stylized appearance, is reconfigured by gamers for virtual environments, resulting in the creation of highly stylized virtual worlds, the modding (modifying) of simulated characters, and the re-composing of the game’s narrative architecture into player-created storylines. In this regard, this article proposes that digital performances and emergent authorship have multiple implications for the study of African American religions.

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11

Slabbert, M., and L. Viljoen. "Sustaining the imaginative life: mythology and fantasy in Neil Gaiman’s American gods." Literator 27, no. 3 (July 30, 2006): 135–56. http://dx.doi.org/10.4102/lit.v27i3.204.

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This examination of “American gods” argues that mythology is the bedrock for creative and poetic expression in literature that explores and comments on the universality of contemporary human concerns in a world where the spiritual link with the gods has largely been severed and belief systems have mostly lost their meaning. The discussion investigates and identifies the significance of shamanic properties and practices as elements which aid the protagonist Shadow Moon in his journey of self-discovery, and illustrates that the novel’s mythification represents an attempt to “reach below the surface of modern superficialities and reconnect with something old and mysterious within the depths of our soul” (Freke, 1999:6). Gaiman’s unique style in conveying tales that have fashioned the past, the manner in which he evokes the meeting-place of science, fantasy, myth, and magic, and the synthesis he fashions between the ancient and the modern illustrate that the imaginative life is sustained by the incorporation of mythical motifs as creative device. The blending of mythical elements in “American gods” and its restorative project of putting the reader in touch with the profound inner spiritual world validate investigation.

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12

Leonard, Bill J. "Book Review: Strange Gods: The Great American Cult Scare." Review & Expositor 83, no. 4 (December 1986): 642–43. http://dx.doi.org/10.1177/003463738608300434.

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13

Barrett, Justin. "Smart Gods, Dumb Gods, and the Role of Social Cognition in Structuring Ritual Intuitions." Journal of Cognition and Culture 2, no. 3 (2002): 183–93. http://dx.doi.org/10.1163/15685370260225080.

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AbstractReligious activities of the Pomio Kivung people of Melanesia challenges a specific claim of Lawson & McCauley's (1990) theory of religious ritual, but does it challenge the general claim that religious rituals are underpinned by ordinary cognitive capacities? To further test the hypothesis that ordinary social cognition informs judgments of religious ritual efficacy, 64 American Protestant college students rated the likelihood of success of a number of fictitious rituals. The within-subjects manipulation was the manner in which a successful ritual was modified, either by negating the intentions of the ritual actor or by altering the ritual action. The between-subjects manipulation was the sort of religious system in which the rituals were to be performed: one with an all-knowing god ("Smart god") versus one with a fallible god ("Dumb god"). Participants judged performing the correct action as significantly more important for the success of rituals in the Dumb god condition than in the Smart god condition. In the Smart god condition, performing the correct action was rated significantly less important for the success of the rituals than having appropriate intentions while performing the ritual.

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14

Alter, Stephen G., and Paul K. Conkin. "When All the Gods Trembled: Darwinism, Scopes, and American Intellectuals." Journal of Southern History 66, no. 3 (August 2000): 672. http://dx.doi.org/10.2307/2587924.

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15

Russett, Cynthia, and Paul K. Conkin. "When All the Gods Trembled: Darwin, Scopes, and American Intellectuals." Journal of American History 88, no. 2 (September 2001): 688. http://dx.doi.org/10.2307/2675194.

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16

Brieger, Gert H. "No Other Gods: On Science and American Social Thought (review)." Bulletin of the History of Medicine 74, no. 1 (2000): 185–86. http://dx.doi.org/10.1353/bhm.2000.0007.

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17

Conway, Joe. "Conversion Experiences: Money and Other Strange Gods inThe Female American." Women's Studies 45, no. 7 (October 2, 2016): 671–83. http://dx.doi.org/10.1080/00497878.2016.1225409.

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18

Powers, Peter Kerry. "Gods of Physical Violence, Stopping at Nothing: Masculinity, Religion, and Art in the Work of Zora Neale Hurston." Religion and American Culture: A Journal of Interpretation 12, no. 2 (2002): 229–47. http://dx.doi.org/10.1525/rac.2002.12.2.229.

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There is nothing so exhilarating as watching well-matched opponents go into action. The entire world likes action…. Hence prize-fighters become millionaires.The first decades of the twentieth century were years of tremendous upheaval in the American experience of both religion and gender. Industrialization and urbanization transformed nineteenth-century understandings of masculinity and femininity, while massive immigration, debates between modernists and fundamentalists, and the diverse entertainments and opportunities of city life began to challenge the cultural preeminence of American Protestantism. Nowhere was this upheaval felt more acutely—as both an opportunity and a cause for anxiety—than among African Americans. The glowing prospect of better-paying work in the industrial North, as well as the chance to escape the most egregious racism of the Jim Crow South, lured hundreds of thousands of African Americans northward, a great tumultuous river flowing toward what seemed to be freedom.

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19

Kravchenko, E., and R. Pavliutenkov. "THE PLOT-FORMATING FUNCTION OF POETONYMS IN GEIMAN’S NOVEL “AMERICAN GODS”." International Humanitarian University Herald. Philology 39, no. 3 (2019): 32–35. http://dx.doi.org/10.32841/2409-1154.2019.39.3.7.

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20

Sabo, George, Jerry E. Hilliard, and Leslie C. Walker. "Cosmological Landscapes and Exotic Gods: American Indian Rock Art in Arkansas." Cambridge Archaeological Journal 25, no. 01 (February 2015): 261–73. http://dx.doi.org/10.1017/s0959774314001085.

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21

Rosetti, Cristina. "Make Yourselves Gods: Mormonism and the Unfinished Business of American Secularism." Journal of Mormon History 46, no. 4 (October 1, 2020): 146–48. http://dx.doi.org/10.5406/jmormhist.46.4.0146.

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22

Rizaq, Ahmad Wildan, and Eka Nurcahyani. "Divine Parody: Ridiculing America’s Spiritual Crisis in Neil Gaiman’s American Gods." Journal of Language and Literature 22, no. 1 (March 23, 2022): 179–91. http://dx.doi.org/10.24071/joll.v22i1.3956.

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One of the reasons for modern man's mental disorders is a spiritual crisis. In American Gods, Neil Gaiman ridicules this condition by reviving religious, folklore, and mythological entities into new contexts. These entities, however, are simplified as merely intertextual references by most studies. In fact, the new contexts are pragmatically intended to parody American modernity in leading modern man to a spiritual crisis. This research, thus, aims to be a descriptive-analytical study that not only interprets such references through intertextual analysis but also uses pragmatic analysis to examine how the novel parodically portrays modern man's spiritual journey. Deploying Linda Hutcheon's Interpretation of Parody, the Intertextual analysis results that these mythological characters are resituated to represent marginal communities, like ex-convicts, fugitives, drifters, gangsters, immigrants, homeless, laborers, prostitutes, and relocators. While applying Jung's interpretation of the relationship between mythological archetypes and psychological traits, the pragmatic analysis suggests that the hero archetype has been reimagined to caricature modern man's spiritual journey in reconciling his conscious desire with unconscious competencies that resulting disorders in his mental. The factors that influence the hero's mental stability are manifested through the trickster characters in deceiving the hero's consciousness with secular realities, while the sage characters reinforce the hero's unconsciousness through some spiritual journeys.

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23

Indriyanto, Kristiawan. "To Dwell and To Reinhabit: Kiana Davenports’s House of Many Gods as Bioregional Literature." Berumpun: International Journal of Social, Politics, and Humanities 1, no. 1 (September 24, 2018): 1–7. http://dx.doi.org/10.33019/berumpun.v1i1.6.

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Environmental degradation has become a pivotal issue in Hawaiâi nowadays. The policies of United Statesâgovernment and military has shaped the Hawaiâian ecology. Through the process of ecological imperialism,started from the beginning of American colonialism, both the Hawaiâianâs landscape and their connection withthe environment is disrupted. Modern Hawaiâian ecology nowadays is a postcolonial ecology, which was, andstill is molded by the American imperial power. As a product of colonialism, Hawaiâiansâ have becomealienated with their ancestral traditions, especially regarding interrelation between human and non-human.Taking cues from Lawrence Buellâs assertion that environmental crisis is a crisis of the imagination, modernHawaiâian literature tries to reorient humanânon human relationship from indigenous Hawaiâianepistemology. As seen in Kiana Davenportâs the House of Many Gods, traditional Hawaiâian perspective isreimagined to reterritorialize Hawaiâians in their previous environmental outlook, before the arrival of theAmericans. This study argues that by several bioregional concepts such as dwelling, and reinhabit, KianaDavenportâs the House of Many Gods can be stated as a bioregional literature.

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24

Hermann, Adrian. "Relating North American Indigenous History and the Study of Religion: Introducing a Review Symposium on Jennifer Graber’s The Gods of Indian Country and Pamela Klassen’s The Story of Radio Mind." Numen 67, no. 2-3 (April 20, 2020): 281–88. http://dx.doi.org/10.1163/15685276-12341576.

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Abstract This article introduces a combined review symposium on Jennifer Graber’s The Gods of Indian Country: Religion and the Struggle for the American West (Oxford University Press, 2018) and Pamela Klassen’s The Story of Radio Mind: A Missionary’s Journey on Indigenous Land (University of Chicago Press, 2018). It presents the four contributions to the review symposium as well as Graber and Klassen’s response and relates the discussion of the book to broader questions of studying North American Indigenous history as a central part of the study of religion.

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25

Richards, Sandra L. "Yoruba Gods on the American Stage: August Wilson'sJoe Turner's Come and Gone." Research in African Literatures 30, no. 4 (December 1999): 92–105. http://dx.doi.org/10.2979/ral.1999.30.4.92.

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26

FITZPATRICK, PETER. "‘Gods would be needed…’: American Empire and the Rule of (International) Law." Leiden Journal of International Law 16, no. 3 (September 2003): 429–66. http://dx.doi.org/10.1017/s0922156503001237.

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In the perennial debate over whether the dependence of international law on power is complete or whether international law maintains some independence for itself, the latter position is increasingly and at best marginal. Here that direction of the debate is reversed. The very dependence of international law on power is integral to a relation of mutual dependence between them. It is in this relation that power constituently depends on an international law which, in its turn, contains a primal efficacy. That efficacy is illustrated in its countering the claims of American empire.

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27

Colasacco, Brett. "From Men into Gods: American Pragmatism, Italian Proto-Fascism, and Secular Religion." Politics, Religion & Ideology 15, no. 4 (September 22, 2014): 541–64. http://dx.doi.org/10.1080/21567689.2014.959505.

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Foster, Kevin Michael. "Gods or Vermin: Alternative Readings of the African American Experience among African and African American College Students." Transforming Anthropology 13, no. 1 (April 2005): 34–46. http://dx.doi.org/10.1525/tran.2005.13.1.34.

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29

Messenger, Christian K., and Michael Oriard. "Sporting with the Gods: The Rhetoric of Play and Game in American Culture." American Historical Review 98, no. 2 (April 1993): 581. http://dx.doi.org/10.2307/2166999.

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30

Maroukis, Thomas C. "The Gods of Indian Country: Religion and the Struggle for the American West." Journal of American History 107, no. 2 (September 1, 2020): 465. http://dx.doi.org/10.1093/jahist/jaaa273.

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31

Richards, Sandra L. "Yoruba Gods on the American Stage: August Wilson's Joe Turner's Come and Gone." Research in African Literatures 30, no. 4 (1999): 92–105. http://dx.doi.org/10.1353/ral.2005.0051.

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32

Remillard, Arthur. "The Gods of Indian Country: Religion and the Struggle for the American West." Ethnohistory 67, no. 2 (April 1, 2020): 323–24. http://dx.doi.org/10.1215/00141801-8025412.

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33

Dal Lago, Enrico. "The Gods of Indian Country: Religion and the Struggle for the American West." Cultural and Social History 16, no. 4 (August 8, 2019): 531–33. http://dx.doi.org/10.1080/14780038.2019.1669852.

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34

Ilunina, Anna Aleksandrovna. "Multicultural and Post-Colonial Problematics in the Novel “American Gods” by Neil Gaiman." Filologičeskie nauki. Voprosy teorii i praktiki, no. 4 (April 2021): 1032–36. http://dx.doi.org/10.30853/phil210154.

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35

Heise, Tammy. "The Gods of Indian Country: Religion and the Struggle for the American West." Material Religion 17, no. 2 (March 15, 2021): 281–82. http://dx.doi.org/10.1080/17432200.2021.1897308.

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36

Igler, David. "On Coral Reefs, Volcanoes, Gods, and Patriotic Geology; Or, James Dwight Dana Assembles the Pacific Basin." Pacific Historical Review 79, no. 1 (February 1, 2010): 23–49. http://dx.doi.org/10.1525/phr.2010.79.1.23.

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While dozens of naturalists had examined discrete Pacific environments prior to the 1830s, the American geologist James Dwight Dana was the first to hypothesize the underlying forces that created and unified this vast ocean basin as a whole. During his four-year journey with the U.S. Exploring Expedition (1838––1842), Dana developed a holistic view of geological systems throughout the Pacific, including those continental lands soon claimed by the United States as its Far West. But Dana's innovative work on Pacific geology and his extra-continental reading of the Far West changed in the 1850s. Like other American explorer-geologists who found cause for reifying a continental geology, Dana's work lost sight of the Pacific Basin and instead focused on the exceptional and spiritually preordained structure of American landforms.

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37

Szonyi, Michael. "The Illusion of Standardizing the Gods: The Cult of the Five Emperors in Late Imperial China." Journal of Asian Studies 56, no. 1 (February 1997): 113–35. http://dx.doi.org/10.2307/2646345.

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Nineteenth-century observers of the Fuzhou area, both Chinese and Western, were struck by the worship of a group of deities associated with pestilence and epidemic disease. The local people called these gods the Five Emperors (Wudi). To Justus Doolittle, an American missionary stationed in Fuzhou, Proclaimed Zuo Zongtang, Governor-General of Fujian and Zhejiang: “the rival societies for getting up processions to parade the idols have from the beginning violated the law and corrupted morals, hence the evil must be stopped without delay” (Zuo 1867, 22). While these two observers each brought his own concern to bear on his perceptions of popular belief and ritual practice, they were united in their focus on the dangers the worship of these deities posed to public morality and order; neither was much interested in the identities or histories of these gods. But a detailed investigation of their identities and histories may explain how the deities were perceived as dangerous to public morality and order, and offers rich insight into the social history of Late Imperial China.

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38

Oberly, James W. "Review: Sporting with the Gods: The Rhetoric of Play and Game in American Culture." Literature & History 1, no. 1 (March 1992): 109–11. http://dx.doi.org/10.1177/030619739200100131.

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39

Rowell, Charles H. "Unmasking the "Gods of Poetry": Race and the Academy of American Poets." Callaloo 22, no. 1 (1999): ix—xix. http://dx.doi.org/10.1353/cal.1999.0049.

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40

Denzin, Norman K. "Sporting with the Gods: The Rhetoric of Play and Game in American Culture.Michael Oriard." American Journal of Sociology 97, no. 4 (January 1992): 1201–4. http://dx.doi.org/10.1086/229896.

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41

Vinitsky, Ilya. "The Land of Gods: The Myth of Shambhala as a Dream of American Exceptionalism." PMLA/Publications of the Modern Language Association of America 137, no. 1 (January 2022): 177–87. http://dx.doi.org/10.1632/s0030812922000050.

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42

HEALE, M. J. "The Revolting American Elites: Christopher Lasch and his Enemies." Journal of American Studies 31, no. 1 (April 1997): 103–14. http://dx.doi.org/10.1017/s0021875896005580.

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Christopher Lasch completed this book under “trying circumstances,” which presumably included the knowledge that he was dying from leukemia. Its final sardonic section is entitled “The Dark Night of the Soul,” and contemplates the pitiable plight of modern and secularized man, who denies himself the discipline of religion and is compelled to seek security in the easier and probably falser gods of science or therapy or identity politics. Lasch's last, racking examination of the human condition as it is displayed in the United States is not exactly despairing, because the human agency means that there is always hope, but his subjects are unfulfilled beings in a dysfunctional society. In short, Lasch has not used his farewell address to reprieve his fellow intellectuals of the charges he has previously levelled against them; rather, the indictment has been intensified. In many ways this a perfect Parthian shaft, gathering together and synthesising into one compelling critique the many misgivings that Lasch had long been developing about American life.

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43

Waghorne, Joanne Punzo. "The Diaspora of the Gods: Hindu Temples in the New World System 1640–1800." Journal of Asian Studies 58, no. 3 (August 1999): 648–86. http://dx.doi.org/10.2307/2659115.

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The proliferation of hindu temples now spread over the North American religious landscape appear at first glance to be part of a new process of globalization for Hinduism in an era of transnational religions. South India, long a bastion of temple culture, is simultaneously in the midst of a new boom in temple construction. The present resurgence of “Hinduism” in north India, steeped in ideology, nonetheless is written in terms of the alleged destruction of thousands of temples in north India by Muslim rulers and calls for their reconstruction. “My gods are crying,” writes one “angry” Hindu; “They are demanding restatement in all their original glory” (quoted in Bhattacharya 1991, 127).

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Bartkowski, John P. "Changing of the gods: The gender and family discourse of American evangelicalism in historical perspective." History of the Family 3, no. 1 (January 1998): 95–115. http://dx.doi.org/10.1016/s1081-602x(99)80236-x.

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Bowman, Matthew. "Review: Make Yourselves Gods: Mormons and the Unfinished Business of American Secularism, by Peter Coviello." Nova Religio 24, no. 2 (October 20, 2020): 124–26. http://dx.doi.org/10.1525/nr.2020.24.2.124.

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Martin, Joel W. "Jennifer Graber. The Gods of Indian Country: Religion and the Struggle for the American West." American Historical Review 126, no. 2 (June 1, 2021): 799–80. http://dx.doi.org/10.1093/ahr/rhab257.

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Cuda, Emilce. "POPE FRANCIS: IT IS THE POLITICS!" POLITICAL ECONOMY AND RELIGION 11, no. 1 (April 1, 2017): 107–21. http://dx.doi.org/10.54561/prj1101107c.

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This article will try to establish a relationship between economy and religion based on the speech of the new Latin American Pontiff, Pope Francis, for whom the problem of global crisis should not be sought in the economy but in politics. The pontiff believes that the economy should be subordinated to the politics and not the other way around. Trying to find a solution to the global political and economic crisis involves investigating the theological causes that sustain structural poverty. Francisco, as a new prophet in times of capitalism, relying on the documents of the Latin American archbishops, denounces that the lack of work that originates this system originates a culture of death. Political theology can unmask false gods that support this system, and proclaim the importance of a poor working people who must be treated with dignity.

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Kirchanov, Maksim Valer'evich. "Pagan motifs as the manifestation of anti-modernism in the novels of N. Gaiman “American Gods” and A. Rubanov “Mahogany Man”." Litera, no. 1 (January 2022): 55–66. http://dx.doi.org/10.25136/2409-8698.2022.1.35266.

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The subject of this research is the “pagan” images in modern mass culture in the context of the novels “American Gods” by the English writer Neil Gaiman and “Mahogany Man” by the contemporary Russian writer Andrey Rubanov. The goal of this article lies in the analysis of the US and Russian experience of assimilation and integration of pagan heritage in the context of mass culture of consumer society. Research methodology employs the methods offered by Eric Hobsbawm in his theory of “inventing traditions”. Thus, the author perceives pagan motifs as one of the “invented traditions” of the modern literature of consumer society. The scientific novelty lies in the comparative analysis of actualization of pagan images in the English and Russian literature of consumer society in the novels “American Gods” by N. Gaiman and “Mahogany Man” by A. Rubanov.  Analysis is conducted on the “pagan” images in the context of ethno-futuristic discourse defined as an alternative to modern serial identities of consumer society. It is demonstrated that in the literary texts of mass culture, pagan motifs have multiple and heterogeneous origins and cultural genealogies, localized in the classical heritage and popular culture simultaneously. The author believes that pagan images in the prose of mass culture actualize the problems of identity crisis, as well as the erosion of ethnic traditional cultures in globalizing society. It is suggested that visualization of literary texts may become the key trend in the development of pagan images in the mass literature of consumer society.

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Boswell, Suzanne F. "“Jack In, Young Pioneer”: Frontier Politics, Ecological Entrapment, and the Architecture of Cyberspace." American Literature 93, no. 3 (July 26, 2021): 417–44. http://dx.doi.org/10.1215/00029831-9361251.

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Abstract This essay uncovers the environmental and historical conditions that played a role in cyberspace’s popularity in the 1980s and 1990s. Tracing both fictional and critical constructions of cyberspace in a roughly twenty-year period from the publication of William Gibson’s Sprawl trilogy (1984–1988) to the Telecommunications Act of 1996, this essay argues that cyberspace’s infinite, virtual territory provided a solution to the apparent ecological crisis of the 1980s: the fear that the United States was running out of physical room to expand due to overdevelopment. By discursively transforming the technology of cyberspace into an “electronic frontier,” technologists, lobbyists, and journalists turned cyberspace into a solution for the apparent American crisis of overdevelopment and resource loss. In a period when Americans felt detached from their own environment, cyberspace became a new frontier for exploration and a so-called American space to which the white user belonged as an indigenous inhabitant. Even Gibson’s critique of the sovereign cyberspace user in the Sprawl trilogy masks the violence of cybercolonialism by privileging the white American user. Sprawl portrays the impossibility of escaping overdevelopment through cyberspace, but it routes this impossibility through the specter of racial contamination by Caribbean hackers and Haitian gods. This racialized frontier imaginary shaped the form of internet technologies throughout the 1990s, influencing the modern user’s experience of the internet as a private space under their sovereign control. In turn, the individualism of the internet experience restricts our ability to create collective responses to the climate crisis, encouraging internet users to see themselves as disassociated from conditions of environmental and social catastrophe.

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Aguierrez, Oscar Martin. "El peso del Archivo: Notables daños de no guardar a los indios sus fueros (1571) del Licenciado Polo de Ondegardo." Catedral Tomada. Revista de crítica literaria latinoamericana 5, no. 9 (January 5, 2018): 575–99. http://dx.doi.org/10.5195/ct/2017.225.

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The notion of Archive is central to know how the colonial logic marks the ways of appropriating America. The Archive is the beginning and the mandate (Derrida, 1997). It organizes, orders and institutes what the gods and men command. It imposes a dynamic in which the texts delimites a readers communities and excludes others comunities. In this articule, Notables daños de no guardar a los indios sus fueros (1571) of Polo of Ondegardo is presented catched into the networks of the Archive. This manuscript contributes to the consolidation of imperial policies introduced by Felipe II and delimits an inside and an outside of Archive. American nature and geographic space, the political system and the economic organization of the Incas, the past, the myth, all that enters into the Archive thanks to the writing. The writing becomes them in manipulable objects and it make them circulates like a secret. Meanwhile, on the outside of Archive, the bodies suffer the violence of a pacification political project that finishes with the death of Tupac Amaru I in the public square of Lima.

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