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Journal articles on the topic 'Ashevak'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Bogliolo Bruna, Giulia. "Fantastic Kenojuak Ashevak." Anuac 2, no. 1 (2015): 212–15. http://dx.doi.org/10.7340/anuac2239-625x-96.

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2

Bathory, Laakkuluk Williamson, Koomuatuk (Kuzy) Curley, Taqralik Partridge, Jocelyn Piirainen, and Georgiana Uhlyarik. "Tunirrusiangit: Their Gifts." Public 32, no. 64 (2021): 32–48. http://dx.doi.org/10.1386/public_00070_1.

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Tunnirusiangit: Kenojuak Ashevak + Timotee Pitsiulak was a collaborative project in 2017-2018, led by four Inuit artists and curators, Laakkuluk Williamson Bathory, Koomuatuk (Kuzy) Curley, Taqralik Partridge, Jocelyn Piirainen, in partnership with Dr. Anna Hudson (Mobilizing Inuit Cultural Heritage (MICH) at York University) and Georgiana Uhlyarik, Curator, Art Gallery of Ontario. Designed to generate exchange between Inuit and non-Inuit about the role of art, beauty, and culture in shaping our relationships to the land and to each other, it celebrated the achievements of Kenojuak Ashevak and

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3

Worthington, Richard. "The Hebrew Goddess Asherah in the Greek Septuagint." Feminist Theology 27, no. 1 (2018): 43–59. http://dx.doi.org/10.1177/0966735018794478.

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When reading the Hebrew Bible, it is clear that the goddess Asherah is given a negative image. There are some fascinating probable misreadings, including one showing that she once might have had a more exalted role: in Deuteronomy 33:2 at the Lord’s right hand there was a ‘fiery law’, or was it ‘Asherah’? However, it appears that the Greek Septuagint preserves some additional references to Asherah which are surprisingly positive. In some of the places examined Asherah can confidently be assumed to be underneath the Greek word for ‘grove’ (the traditional rendering of ‘Asherah’). Additionally,

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4

박영란. "Asherah." Studies in Religion(The Journal of the Korean Association for the History of Religions) 74, no. 1 (2014): 185–206. http://dx.doi.org/10.21457/kars.74.1.201403.185.

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5

Emerton, J. A. ""Yahweh and His Asherah": the Goddess or Her Symbol?" Vetus Testamentum 49, no. 3 (1999): 315–37. http://dx.doi.org/10.1163/156853399774228010.

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AbstractThis article discusses whether 'srth in the phrase lyhwh ... wl'srth in inscriptions at Kuntillet 'Ajrud and Khirbet el-Qom refers to the goddess Asherah or her wooden symbol (here rendered "asherah"). First, it is argued that the drawing on pithos A from Kuntillet 'Ajrud does not illustrate the inscription, and that the figures in it probably do not represent Yahweh and Asherah. Second, although our knowledge of the Hebrew used in ancient Israel and Judah is far from complete, it is best, if possible, to interpret inscriptions in the light of usage in the Hebrew Bible. Since pronomina

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6

Bruno, Cheryl L. "Asherah Alert." Dialogue: A Journal of Mormon Thought 42, no. 2 (2009): viii—xiii. http://dx.doi.org/10.5406/dialjmormthou.42.2.viii.

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7

De Matos, Sue'Hellen Monteiro. "AS SAGRADAS DE ASHERAH: CULTO À DEUSA NO ANTIGO ISRAEL." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (2019): 352. http://dx.doi.org/10.18224/cam.v17i1.7000.

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O presente artigo propõe realizar um levantamento acerca do culto da fertilidade e os papéis das sagradas (qedoshot) de Asherah, e também dos sagrados (qedoshim) que faziam parte deste ambiente cultual, tendo em vista a religião popular e estatal no Antigo Israel. Para tal, se faz necessário um breve comentário acerca da dinâmica religião popular x estatal no Antigo Israel e as os indícios arqueológicos e textuais sobre o culto à Deusa Asherah, para que então possamos discorrer sobre o culto da fertilidade e as mulheres sagradas a serviço da Deusa.  THE SACREDES OF ASHERAH: WHORSHI

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8

Yarkov, A. P. "About myths and true story of Muslims of Ust-Ishim district of Omsk region (Islam through the prism of local history)." Omsk Scientific Bulletin. Series Society. History. Modernity 6, no. 3 (2021): 9–14. http://dx.doi.org/10.25206/2542-0488-2021-6-3-9-14.

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The article is devoted to the fight against historical myth-making. The reason for writing the material is the «world discovery» — the time when the Ashevan yurts appeared in the taiga Irtysh region. This became known to «all knowing Wikipedia», indicating the year 1226. A «more modest» date (1296) was mentioned in August 2020 in the Muslim-info newspaper published in Tyumen. The purpose of this article is to refute these historical myths on the basis of scientific and historical facts of the history of Muslims of the Ust-Ishim district of the Omsk region. The author comes to the conclusion th

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9

Eichler, Raanan. "The Priestly Asherah." Vetus Testamentum 69, no. 1 (2019): 33–45. http://dx.doi.org/10.1163/15685330-12341355.

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AbstractIt is proposed that the priestly story of Aaron’s flowering staff (Num 17:16-26) is an etiology for the asherah in Solomon’s temple (2 Kgs 21:3, 7; 23:4, 6, 7). The staff as described is closely similar both in form and in function to the asherah. This proposition accounts for the absence of hostility towards asherim in the priestly literature, and it generates a solution to the age-old problem of why Moses and Aaron were denied entry into the promised land (Num 20:1-13, 24; 27:14; Deut 32:51).

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10

Peterson, Daniel C. "Nephi & His Asherah." Journal of Book of Mormon Studies (1992-2007) 9, no. 2 (2000): 16–25. http://dx.doi.org/10.5406/jbookmormstud.9.2.0016.

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11

Kim, Dong-Hyuk. "Asherah Pole or Goddess Asherah?: The Translation of 'srh in Korean Bibles." Journal of Biblical Text Research 32 (April 30, 2013): 94–111. http://dx.doi.org/10.28977/jbtr.2013.4.32.94.

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12

Binger, Tilde. "Ashera in Israel." Scandinavian Journal of the Old Testament 9, no. 1 (1995): 3–18. http://dx.doi.org/10.1080/09018329508585053.

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13

Lutfiyana, Alma. "PANJANG RATA-RATA TUTURAN PADA ANAK USIA 2 TAHUN 3 BULAN BERDASARKAN TEORI BROWN: ASPEK FONOLOGI." Pena Literasi 5, no. 1 (2022): 9. http://dx.doi.org/10.24853/pl.5.1.9-17.

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Tuturan yang diucapkan oleh anak mengandung arti dalam setiap kata atau kalimatnya. Sehingga dapat diukur dengan panjang rata-rata tuturan atau disebut dengan MLU (Mean Length Of Utterance). Penelitian ini bertujuan untuk melihat perkembangan atau pemerolehan bahasa anak berdasarkan pengukuran MLU. Subjek dalam penelitian ini diperoleh melalui tuturan seorang anak yang berusia 2 tahun 3 bulan yang bernama Asheqa Zaren Az Zaida. Metode penelitian yang digunakan merupakan metode kualitatif deskriptif. Teknik pengumpulan data menggunakan alat perekam dan melakukan pencatatan. Pada penelitian ini

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14

Muntean, Fritz. "Asherah: Goddess of the Israelites." Pomegranate: The International Journal of Pagan Studies 13, no. 5 (2012): 36–47. http://dx.doi.org/10.1558/pome.v13i5.36.

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15

Jacobson, Howard. "ASHERAH AND APHRODITE: A COINCIDENCE?" Classical Quarterly 65, no. 1 (2015): 355–56. http://dx.doi.org/10.1017/s0009838814000822.

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It has long been known that there is a significant connection between Aphrodite and Semitic goddesses. In Walter Burkert's recent words, ‘Behind the figure of Aphrodite there clearly stands the ancient Semitic goddess of love, Ishtar-Astarte.’ This was already recognized by Herodotus (1.105, 131) and Philo of Byblos (Eus.Prep. evang.1.812). I want here to note a curious and striking item of connection that has not been noticed.

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16

Hess, Richard S. "New Evidence for Asherata/Asherah." Religions 16, no. 4 (2025): 397. https://doi.org/10.3390/rel16040397.

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This paper examines the appearance of published West Semitic spellings of the name of the deity commonly referred to as Asherah. In light of new evidence from the Bronze Age Amorite sources, as well as the complete publication of the inscriptions at Kuntillet ʿAjrud, a review of the analysis and discussion concerning the identification of the deity is undertaken. The purpose will be to ascertain the significance of the witness of epigraphic Hebrew texts at Kuntillet ʿAjrud and Khirbet el-Qom in light of earlier Bronze Age evidence, the biblical attestations, the conceptualization of deity, and

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17

Kaefer, José Ademar, and Patrícia Guernelli Palazzo Tsai. "Asherah e Buddha Tārā: uma associação possível?" Mandrágora 26, no. 1 (2020): 7. http://dx.doi.org/10.15603/2176-0985/mandragora.v26n1p7-28.

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O presente artigo visa contribuir (iniciar) com a discussão acerca do aspecto feminino presente em Asherah e Tārā, trazendo como possível a associação entre ambas através de seus atributos físicos e identificação com elementos da natureza. Ambas possuem fortes características ligadas à fertilidade e à maternidade; ambas têm em comum a iconografia da árvore, com possível associação à árvore da vida (Asherah: terebinto, carvalho e tamareira; Tārā: asoka e bodhi); ambas seguram em suas mãos flores de lótus, simbolizando o poder da criação (gerar vida) e da pertença à linhagem divina; ambas são re

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18

Freedman, David Noel. "Yahweh of Samaria and His Asherah." Biblical Archaeologist 50, no. 4 (1987): 241–49. http://dx.doi.org/10.2307/3210051.

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19

Margalit, Baruch. "The Meaning and Significance of Asherah." Vetus Testamentum 40, no. 3 (1990): 264. http://dx.doi.org/10.2307/1519533.

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20

Thomaz, Angelica Tostes. "Asherah: a ausência erótica de Deus." Mandrágora 24, no. 1 (2018): 59. http://dx.doi.org/10.15603/2176-0985/mandragora.v24n1p59-76.

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O presente atigo pretende demonstrar que Israel nem sempre foimonoteísta. Seguindo Reimer crença em um único Deus foi uma “construção cultural-religiosa ocorrida ao longo de um período histórico relativamente longo, basicamenteentre os séculos IX e V a.C”. O panteão israelita passou por diversas fases até chegar asíntese teológico-cultural mais propagada. E nesse desenvolvimento o monoteísmosuplantou Deuses e Deusas, entre elas está Asherah.O culto da Deusa-Mãe é um dos mais antigos da história da humanidade.Deusas como Inana, Ishtar, Anate, Asherah eram muito comuns nos tempos deconstrução do

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21

Margalith, Othniel. "A New Type of Asherah-Figurine?" Vetus Testamentum 44, no. 1 (1994): 109–15. http://dx.doi.org/10.1163/156853394x00105.

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22

Porkhomovsky, Victor, and Irina Ryabova. "The Zulu version of the old testament from a typological perspective." Language in Africa 1, no. 4 (2020): 212–25. http://dx.doi.org/10.37892/2686-8946-2020-1-4-212-225.

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The present paper continues typological studies of the Bible translation strategies in different languages. These studies deal with passages and lexemes in the canonical text of the Biblia Hebraica, that refl ect ancient cultural and religious paradigms, but do not correspond to later monotheist principles of Judaism and Christianity. The canonical Hebrew text does not allow of any changes. Thus, two translation strategies are possible: (1) to preserve these passages in the text of the translation (a philological strategy), (2) to edit them according to the monotheist principles (ideological s

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23

Ribeiro, Osvaldo Luiz. "A deusa do efa: hipótese de interdição ao culto de Asherah em Zc 5,5-11." Revista Pistis Praxis 6, no. 1 (2014): 191. http://dx.doi.org/10.7213/revistapistispraxis.06.001.dv01.

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Mencionadas na sétima visão de Zacarias, em Zc 5,5-11, analisa-se o significado histórico-social da mulher dentro do efa e das duas mulheres aladas que levantam nos ares e transportam o efa e a mulher, para instalá-la em um templo na Babilônia. Interpreta-se a figura da mulher como a deusa Asherah e figura das duas mulheres aladas como personificações caricaturadas das profetizas e sacerdotisas do respectivo culto. Considera-se que a cena constitui caso de intertextualidade em relação a Ez 1; 10,18-22, descrevendo, em chave invertida, a saída da deusa do templo de Jerusalém pelo expediente de

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24

Ribeiro, Osvaldo Luiz. "As mulheres do efa: epílogo da interdição da deusa e do feminino na Judá pós-exílica." Revista Pistis Praxis 7, no. 1 (2015): 227. http://dx.doi.org/10.7213/revistapistispraxis.07.001.ao03.

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Este artigo é um exercício de interpretação histórico-social de Zc 5,5-11 no contexto das “Visões de Zacarias”. A visão de Zc 5,5-11 é interpretada como a descrição dramática do culto da deusa Asherah em Judá, constituído pela imagem da deusa (a mulher no efa) e seu respectivo aparelho litúrgico (sacerdotisas?): as mulheres com asas. A despeito das eventualmente históricas reformas anicônicas dos séculos VIII e VII a.C., teria permanecido em Judá o culto icônico da deusa Asherah, que se desenvolvera ainda mais desimpedidamente durante o período do cativeiro babilônico da elite religiosa de Jer

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25

Dolan, Mary. "Jezebel: A Hebrew Disaster." Buried History: The Journal of the Australian Institute of Archaeology 40 (March 15, 2024): 39–48. http://dx.doi.org/10.62614/7d25h288.

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The Phoenician princess Jezebel who married Ahab the king of the northern kingdom of Israel had a significant effect on the religious life of the nation in her day and beyond. In the world of the ancient Near East she was one of a number of women who attained such positions of power. Her promotion of the worship of the Canaanite deities Baal and Asherah was aided by the fact that Israel has shown a propensity toward these gods even before entry into Canaan. Jezebel’s goal and determination led to a confrontation with Elijah who was equally committed to the worship of Yahweh. The extent to whic

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26

Na'aman, Nadav, and Nurit Lissovsky. "Kuntillet 'Ajrud, Sacred Trees and the Asherah." Tel Aviv 35, no. 2 (2008): 186–208. http://dx.doi.org/10.1179/tav.2008.2008.2.186.

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27

Mullen, E. Theodore, and Saul M. Olyan. "Asherah and the Cult of Yahweh in Israel." Journal of Biblical Literature 109, no. 3 (1990): 504. http://dx.doi.org/10.2307/3267057.

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28

Hadley, Judith M., and S. Olyan. "Asherah and the Cult of Yahweh in Israel." Vetus Testamentum 44, no. 3 (1994): 410. http://dx.doi.org/10.2307/1535220.

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29

Ahlström, G. W., Saul M. Olyan, and G. W. Ahlstrom. "Asherah and the Cult of Yahweh in Israel." Journal of the American Oriental Society 110, no. 3 (1990): 578. http://dx.doi.org/10.2307/603232.

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30

Taylor, Joan E. "The Asherah, the Menorah and the Sacred Tree." Journal for the Study of the Old Testament 20, no. 66 (1995): 29–54. http://dx.doi.org/10.1177/030908929502006602.

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31

daCosta, Jacqueline. "My Grandmothers Baked Cakes for the Queen of Heaven: A Journey from Judaism to Goddess Spirituality." Feminist Theology 30, no. 2 (2022): 153–66. http://dx.doi.org/10.1177/09667350211055463.

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In this article, I trace my story from Jewish ‘war baby’ to thealogian embracing Goddess talk; a search for spirituality, as well as for roots. I explore, in particular, Asherah, whom I accept as the Hebrew Goddess, and I share some of the insights of academics who illuminated my path. I also touch on the latest DNA evidence for the origins of Ashkenazi Jewry and my own search for identity.

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32

Bird, Phyllis A., and Tilde Binger. "Asherah: Goddesses in Ugarit, Israel, and the Old Testament." Journal of Biblical Literature 118, no. 2 (1999): 333. http://dx.doi.org/10.2307/3268010.

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33

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105, no. 3 (1986): 385. http://dx.doi.org/10.2307/3260509.

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34

Ackerman, Susan. "Asherah, the West Semitic Goddess of Spinning and Weaving?" Journal of Near Eastern Studies 67, no. 1 (2008): 1–30. http://dx.doi.org/10.1086/586668.

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35

Sperling, S. David, and Saul M. Olyan. "Olyan's "Asherah and the Cult of Yahweh in Israel"." Jewish Quarterly Review 81, no. 1/2 (1990): 207. http://dx.doi.org/10.2307/1455277.

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36

김준. "Kuntillet Ajrud “Yahweh and His Asherah” and the Goddess Asherah, Who Had No Archeological Presence in Israel in the Eighth Century B.C.E." Korean Journal of Old Testament Studies 24, no. 3 (2018): 354–68. http://dx.doi.org/10.24333/jkots.2018.24.3.354.

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37

TIKHOMIROVA, M. N., and К. N. TIKHOMIROV. "MATERIAL CULTURE OF THE TATARS OF THE UST-ISHIM DISTRICT OF THE OMSK REGION ACCORDING TO MUSEUM COLLECTIONS." Field studies in the Upper Ob, Irtysh and Altai (archeology, ethnography, oral history and museology) 18, no. 1 (2023): 284–92. http://dx.doi.org/10.37386/2687-0584-2023-18-284-292.

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Famous ethnographic collections on the Tatars of the Ust-Ishim region are listed and characterized. Materials on the school museum in the village of Ashevany, obtained during the authors’ expeditionary trip in the summer of 2023, are introduced into scientific circulation. The museum’s exposition is described, ethnographic exhibits and archaeological objects (weight lead, fragments of ceramic vessels) are characterized. Rare and interesting ethnographic objects (elements of a traditional clothing set, a cradle, a dish) were also attributed

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38

Kim, Seongah, Junseo Han, and Sunoh Choi. "Simulation of Cyberattack Scenarios on Nuclear Facilities using the Asherah Simulator and A Method for Anomaly Detection." Journal of Korean Institute of Information Technology 23, no. 4 (2025): 179–90. https://doi.org/10.14801/jkiit.2025.23.4.179.

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39

Kibkab, Emebet, and Nega Berhane. "Assessment of the Potential of Rhizobium leguminosarum bv.viciae on Two Different Soils with the Ashebka faba Bean Variety (Viciae faba L.) as the Host Plant." Indian Journal Of Science And Technology 17, no. 15 (2024): 1507–14. http://dx.doi.org/10.17485/ijst/v17i15.330.

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Objectives: To assess the effectiveness of the potential of the Rhizobium leguminosarum bv.viciae strain in two different soils with the Ashebka faba bean variety as the host plant. Method: Soil physicochemical analysis and the most probable number were done according to their standard procedure. The pot was laid out in a complete randomized design with three replications. Three top strains were selected as inoculants for faba beans grown on the slightly acidic Shentia soil and the slightly neutral Dabat soil with their control. The symbiotic effectiveness of the strains was evaluated based on

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40

Emebet, Kibkab, and Berhane Nega. "Assessment of the Potential of Rhizobium leguminosarum bv.viciae on Two Different Soils with the Ashebka faba Bean Variety (Viciae faba L.) as the Host Plant." Indian Journal of Science and Technology 17, no. 15 (2024): 1507–14. https://doi.org/10.17485/IJST/v17i15.330.

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Abstract <strong>Objectives:</strong> To assess the effectiveness of the potential of the Rhizobium leguminosarum bv.viciae strain in two different soils with the Ashebka faba bean variety as the host plant. <strong>Method:</strong> Soil physicochemical analysis and the most probable number were done according to their standard procedure. The pot was laid out in a complete randomized design with three replications. Three top strains were selected as inoculants for faba beans grown on the slightly acidic Shentia soil and the slightly neutral Dabat soil with their control. The sym

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41

McKinlay, Judith. "Bringing the Unspeakable to Speech in Hosea." Pacifica: Australasian Theological Studies 9, no. 2 (1996): 121–33. http://dx.doi.org/10.1177/1030570x9600900201.

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There appear to be, in Hosea, traces of the “unspeakable”, part of the text's very being, albeit its underside, relating to stories of Baal and his female partners. If Asherah was part of the Israelite religious world, then religious images which may have been associated with a feminine image of deity might be expected to retain this reference, even as they are re-used and adapted in new contexts for new tasks. It is possible that the attempt to suppress the image of female divinity has not been total and that the voice of the feminine will not remain “unspeakable” despite Hosea's efforts.

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42

Edelman, Diana. "Proving Yahweh Killed His Wife (Zechariah 5:5-11)." Biblical Interpretation 11, no. 3 (2003): 335–44. http://dx.doi.org/10.1163/156851503322566769.

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AbstractUsing an alternative form of scholarship, issues concerning how meaning is determined when reading an ancient text, the development of monotheism with the resulting need to reinterpret older Yahwistic texts, and how to understand divine motivations are explored. The piece is cast as a class action suit brought by modern humans against Yahweh in the heavenly court for murdering his wife, Asherah, citing Zech. 5:5-11 as evidence to support the accusation. Yahweh is defendant, self-appointed counsel and judge, whose cross-examination highlights all three issues. The case remains unresolve

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43

Matheney, M. Pierce. "Asherah and the Cult of Yahweh in Israel. Saul M. Olyan." Biblical Archaeologist 53, no. 2 (1990): 116–17. http://dx.doi.org/10.2307/3210104.

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44

Wiggins, Steve A. "Asherah: Goddesses in Ugarit, Israel and the Old Testament. Tilde Binger." Bulletin of the American Schools of Oriental Research 311 (August 1998): 98–99. http://dx.doi.org/10.2307/1357431.

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45

Tappy, Ron. "The Judean Pillar-Figurines and the Archaeology of Asherah. Raz Kletter." Bulletin of the American Schools of Oriental Research 310 (May 1998): 85–89. http://dx.doi.org/10.2307/1357582.

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46

Noegel, Scott B. "The Women of Asherah: Weaving Wickedness in 2 Kings 23:7." Catholic Biblical Quarterly 83, no. 2 (2021): 208–19. http://dx.doi.org/10.1353/cbq.2021.0045.

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47

Ulrich, Claudete Beise, and Amanda Binda Theotonio. "O silenciamento da Deusa Asherah: processo de monolatrização do Antigo Israel." Religare 18, no. 2 (2022): 462–83. http://dx.doi.org/10.22478/ufpb.1982-6605.2021v18n2.59236.

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O presente artigo trata do silenciamento da Deusa Asherah como consequência do processo da monolatrização do antigo Israel. O culto à Deusa era ligado à natureza e à fertilidade, elementos estes inerentes ao cotidiano e vida cúltica das mulheres. O texto apresenta os diferentes processos históricos da invenção de um só Deus (monoteísmo), recupera algumas características da Deusa em textos bíblicos, achados arqueológicos e aponta, a partir da Teologia Feminista, para a recuperação da divindade feminina. Reafirma o papel de liderança das mulheres na constituição das tradições religiosas, objetiv

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48

Edelman, Diana. "Asherah and the Cult of Yahweh in Israel. Saul M. Olyan." Journal of Religion 70, no. 3 (1990): 449. http://dx.doi.org/10.1086/488417.

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49

Smith, Mark S. "God Male and Female in the Old Testament: Yahweh and His “Asherah”." Theological Studies 48, no. 2 (1987): 333–40. http://dx.doi.org/10.1177/004056398704800206.

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Whitt, William D. "The divorce of Yahweh and Asherah in Hos 2, 4–7.12 ff." Scandinavian Journal of the Old Testament 6, no. 1 (1992): 31–67. http://dx.doi.org/10.1080/09018329208584981.

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