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Relevant bibliographies by topics / Aryan myth

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Journal articles

Academic literature on the topic 'Aryan myth'

Author: Grafiati

Published: 24 April 2022

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Journal articles on the topic "Aryan myth"

1

Ovchinnikov, Aleksandr V. "The Aryan myth in the nationalisms of modern Tatarstan." Vestnik Tomskogo gosudarstvennogo universiteta, no. 415 (February 1, 2017): 86–101. http://dx.doi.org/10.17223/15617793/415/12.

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K, Manivasagam. "Murugan myth - Morality stands and lives long - Religion and religious norms." International Research Journal of Tamil 3, S-2 (2021): 66–71. http://dx.doi.org/10.34256/irjt21s213.

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Ideological forms have been one of the cultural forms of human dialectics. When ideologies were designed to develop human psychology, all the functional forms of human movement were formed with the focus of the ideology. In that respect, the ideological invasion and its cult ivory have been carried out all over the world. In the broad era, vedic cultural creations and ideologies dominated the ideological forms of the landscape or the aboriginal peoples. They were also built up as the first and the highest. The arrival of aryans and the spread of Aryan culture led to the creation of many myths

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3

HARVEY, DAVID ALLEN. "THE LOST CAUCASIAN CIVILIZATION: JEAN-SYLVAIN BAILLY AND THE ROOTS OF THE ARYAN MYTH." Modern Intellectual History 11, no. 2 (2014): 279–306. http://dx.doi.org/10.1017/s147924431400002x.

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Jean-Sylvain Bailly, an eighteenth-century French astronomer and polymath, elaborated an original interpretation of the prehistoric origins of civilization which anticipated many of the details of the “Aryan myth.” Bailly argued that Atlantis was the root civilization of mankind, which had invented the arts and sciences and civilized the Chinese, Indians, and Egyptians. He situated this primordial people in the far north of Eurasia, and argued that as the cooling of the Earth buried their ancestral home beneath sheets of ice, the Atlanteans were lost to history. Bailly drew eclectically upon s

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4

Battis, Matthias. "The Aryan Myth and Tajikistan: From a Myth of Empire to One National Identity." Ab Imperio 2016, no. 4 (2016): 155–83. http://dx.doi.org/10.1353/imp.2016.0089.

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5

Laruelle, Marlène. "Mythe aryen et référent linguistique indo-européen dans la Russie du XIXe siècle." Historiographia Linguistica 32, no. 1-2 (2005): 61–85. http://dx.doi.org/10.1075/hl.32.2.04lar.

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Summary Like the other European countries, Russia of the 19th century experienced much of the same scholarly discourse concerning the Aryan idea. The Russian Aryan myth distinguishes itself from the German and French versions by the absence of racialism and its Orthodox anchoring, this way offering the possibility of a certain ‘decentralization’ in the face of the Western experience of Aryanism. This difference often permits Slavophile intellectual circles at the periphery of the classic university life to develop a genealogical discourse concerning nationhood and the legitimization of the imp

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Lipton, Gregory A. "De-Semitizing Ibn ʿArabī: Aryanism and the Schuonian Discourse of Religious Authenticity". Numen 64, № 2-3 (2017): 258–93. http://dx.doi.org/10.1163/15685276-12341462.

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Commonly taken to be based upon the metaphysics of the Andalusian Sufi Ibn ʿArabī (d. 1240), Frithjof Schuon’s Perennialist doctrine of “the transcendent unity of religions” posits a timeless truth underlying all so-called orthodox religious forms. Yet this article argues that rather than a transhistorical message of inclusive unity, Schuon’s Perennialism is a hegemonic discourse of authenticity built upon presuppositions founded within what Léon Poliakov famously dubbed the nineteenth-century “Aryan myth.” The extent to which Schuon decouples Ibn ʿArabī from so-called Semitic subjectivism, th

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7

Eatwell, Roger, and Nicholas Goodrick-Clarke. "Hitler's Priestess: Savitri Devi, the Hindu-Aryan Myth, and Neo-Nazism." American Historical Review 104, no. 3 (1999): 1024. http://dx.doi.org/10.2307/2651164.

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McCloskey, Barbara. "Marking Time: Women and Nazi Propaganda Art during World War II." Contemporaneity: Historical Presence in Visual Culture 2 (July 11, 2012): 1–17. http://dx.doi.org/10.5195/contemp.2012.43.

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"Marking Time" considers the relative scarcity of woman's image in Nazi propaganda posters during World War II. This scarcity departs from the ubiquity of women in paintings and sculptures of the same period. In the fine arts, woman served to solidify the "Nazi myth" and its claim to the timeless time of an Aryan order simultaneously achieved and yet to come. Looking at poster art and using Ernst Bloch's notion of the nonsynchronous, this essay explores the extent to which women as signifiers of the modern – and thus as markers of time – threatened to expose the limits of this Nazi myth especi

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9

LARUELLE, MARLÈNE. "Alternative identity, alternative religion? Neo-paganism and the Aryan myth in contemporary Russia." Nations and Nationalism 14, no. 2 (2008): 283–301. http://dx.doi.org/10.1111/j.1469-8129.2008.00329.x.

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10

Arvidsson, Stefan. "Hitler's Priestess: Savitri Devi, the Hindu-Aryan Myth, and Neo-Nazism. Nicholas Goodrick-Clarke." History of Religions 40, no. 4 (2001): 393–96. http://dx.doi.org/10.1086/463653.

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