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Relevant bibliographies by topics / Druids and druidism

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Academic literature on the topic 'Druids and druidism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Druids and druidism"

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Shestakova, Nadezhda F. "Inventing the Past: Iolo Morganwg and His Neo-Druidic Doctrine." Izvestia of the Ural federal university. Series 2. Humanities and Arts 26, no. 2 (2024): 74–89. http://dx.doi.org/10.15826/izv2.2024.26.2.024.

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This article examines the historical mythmaking of the multifaceted Welsh intellectual Edward Williams and his bardo-druidic doctrine known as “Bardism” and developed by him based on the ideas of the main ancient religions (Christianity, Judaism, Buddhism, Hinduism, etc.). Drawing on Barddas, the purpose of this study is to identify and reveal the main “dogmas” of neo-druidism and identify the peculiarities of interpretation of the Celtic past by this historian-polymath. Relying on the methodology of intellectual history, the author not only manages to trace the origins of neo-druidism in the work of Edward Williams but also reveal the very context of the era which the main hoaxer of Wales belonged to. During the study, the author concludes that the doctrine developed by the antiquary was aimed at refuting the image of the Celts as barbarians, which appeared in the Roman historical tradition and entrenched in the perception of the British. This was accomplished by Edward Williams by creating a bardic-druidic doctrine, which demonstrated that the Druids were not bloodthirsty pagan priests at all, but on the contrary, sages who spread monotheism and principles of truth, piety, freedom, and peace. Based on the blending of Druidism and Christianity, Celtic church arose, which was destroyed by the Roman Catholic Church. However, the ancient teaching survived thanks to the poetic tradition of the Bards of Glamorgan, successors of the Druids. Thus, building this line of succession, Iolo Morganwg was able to consolidate the status of the centre of Druidism for his motherland both in ancient times and in modern times, and demonstrate a high degree of development of the Celtic civilization.

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Cusack, Carole M. "Charmed Circle: Stonehenge, Contemporary Paganism, and Alternative Archaeology." Numen 59, no. 2-3 (2012): 138–55. http://dx.doi.org/10.1163/156852712x630752.

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AbstractThe impressive stone circle Stonehenge is understood by academic archaeologists to be a site of ritual significance to the prehistoric inhabitants of Wiltshire. It is constructed on cosmological principles based on a solar alignment, reflecting “a distinctive idea of time, which revolved around the cyclical movements of sun, moon, and stars across the heavens, as indicators of the passing seasons” (Fagan 1998:160). This article sketches mainstream archaeological interpretations of Stonehenge, then contrasts them with the popular narrative of its Druidic origin and purpose, which emerged in the seventeenth century. Modern Druids have negotiated the right to perform rituals at Stonehenge with English Heritage, the custodial body with responsibility for the monument, and Druidry has been recognised as a religion in the United Kingdom in 2010 (Beckford 2010). Modern Druidry, an “invented tradition,” conflicts with academic archaeology in its claims regarding Stonehenge (Chippindale 1986:38–58). Postmodern archaeological theories, which privilege “popular folk archaeology” (Holtorf 2005b:11), are more open to vernacular interpretations of artifacts and sites. These perspectives are broadly compatible with the deregulated religio-spiritual marketplace of the twenty-first century, which is characterized by a plethora of new religions and a pluralistic model of religious truth.1

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Owen, Suzanne. "Is Druidry Indigenous? The Politics of Pagan Indigeneity Discourse." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 235–47. http://dx.doi.org/10.1558/ijsnr.37622.

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This article asks if “indigenous,” associated as it is with “colonized peoples,” is being employed strategically by Druids in Britain to support cultural or political aims. Prominent Druids make various claims to indigeneity, presenting Druidry as the pre-Christian religion of the British Isles and emphasizing that it originated there. By “religion” it also assumes Druidry was a culture equal to if not superior to Christianity—similar to views of antiquarians in earlier centuries who idealized a pre-Christian British culture as equal to that of ancient Greece. Although British Druids refute the nationalist tag, and make efforts to root out those tendencies, it can be argued that it is a love of the land rather than the country per se that drives indigeneity discourses in British Druidry.

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Mattlage, Alan, and Peter Berresford Ellis. "The Druids." Classical World 90, no. 5 (1997): 381. http://dx.doi.org/10.2307/4351979.

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Simpson, Jacqueline. "The Druids." Folk Life 46, no. 1 (January 2007): 168–69. http://dx.doi.org/10.1179/flk.2007.46.1.168.

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Simpson, Jacqueline. "The Druids." Folk Life - Journal of Ethnological Studies 46, no. 1 (January 1, 2007): 168–69. http://dx.doi.org/10.1179/043087707798236351.

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Trubshaw, Bob. "The Druids." Time and Mind 1, no. 3 (January 2008): 377–79. http://dx.doi.org/10.2752/175169708x329426.

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Boissière, Nicolas. "La réinvention des pratiques rituelles dans le néo-druidisme." Studies in Religion/Sciences Religieuses 46, no. 3 (March 20, 2017): 433–54. http://dx.doi.org/10.1177/0008429817694018.

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Développé au 18ème siècle en Grande-Bretagne et présent aujourd’hui dans l’ensemble des pays occidentaux, le néo-druidisme est une vaste mouvance dont l’objet central est la restauration de l’ancienne religion des peuples celtes. Pour ses pratiquants, les druidisants et les druidisantes, il s’agit de remettre au goût du jour les croyances et les rituels des druides de l’Antiquité, perçus comme les personnages centraux de cet ancien système religieux. Néanmoins, si les divinités et le calendrier liturgique celtiques ont fait l’objet d’attentives réhabilitations, une pratique rituelle antique est, elle, sujette à de vives condamnations de nos jours : le sacrifice animal et humain. Les quelques sources anciennes concernant les druides mentionnent en effet que ces derniers immolaient lors de populaires rassemblements des offrandes animales et plus rarement des offrandes humaines. À partir des données ethnographiques issues d’une enquête de terrain au Québec, l’objet de cet article est ainsi d’analyser le processus de réinvention qu’a connu cette pratique rituelle, largement transformée pour être adaptée au contexte actuel.

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Uzzell, Jennifer. "‘And Raise Me Up a Golden Barrow’." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 67. http://dx.doi.org/10.18792/jbasr.v20i0.28.

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The stories we tell ourselves about our beginnings are a vital part of our sense of identity and belonging. For Druids living in the UK those stories tend to be deeply rooted in a sense of connectedness with the landscape and with the ‘Ancestors’, usually situated in an imagined and often idealized pre-Christian past. Since the time of William Stukeley, himself associated with the Druid Revival of the Eighteenth Century; the Druids have been associated in the popular romantic imagination with the ancient burial mounds that proliferate in the landscape. The fact that this association is not historically correct has done little to weaken its power. This paper will focus on the construction, in recent years, of a number of barrows, mimicking the Neolithic monuments, and designed to take human cremated remains in niches built into the construction. The fact that this initiative has proved hugely popular with Druids, but also with many others testifies to the power that the barrows hold over the imagination. Why is this? What stories are being told about the barrows, and do those stories have to say about connections to ‘deep time’, to the land, to each other, to community and to the future.

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박영희. "The Druids and Ausonius." Korean Journal of Philosophy of Education ll, no. 50 (December 2010): 121–43. http://dx.doi.org/10.15754/jkpe.2010..50.006.

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Dissertations / Theses on the topic "Druids and druidism"

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Gieser, Thorsten. "Experiencing the lifeworld of Druids : a cultural phenomenology of perception." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=25168.

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Raoult, Michel. "Les druides : les sociétés initiatiques celtiques contemporaines... /." [Monaco] : Éd. du Rocher, 1992. http://catalogue.bnf.fr/ark:/12148/cb355624013.

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Raoult, Michel. "Les druides : les sociétés initiatiques celtiques contemporaines... /." [Monaco] ; [Paris] : Éd. du Rocher, 1996. http://catalogue.bnf.fr/ark:/12148/cb35864748k.

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Lopes, Marina Silveira. "Sob a sombra do carvalho: a espacialização do imaginário neodruídico na metrópole paulistana." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2063.

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Made available in DSpace on 2016-04-25T19:20:53Z (GMT). No. of bitstreams: 1 Marina Silveira Lopes.pdf: 17524643 bytes, checksum: 60aedf6181d9bbe73eba660cf6e4355d (MD5) Previous issue date: 2008-05-29
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The New Age movement, primarily an urban phenomenon accepted by groups with an effervescent intellectual stance, made possible the reinvention of paganism. The cosmopolitan and globalized city of SãoPaulo is home to a variety of neo-pagan practices. The objective of this study is to verify how one group of contemporary druids, members of the BDO/Druidnetwork, experience their daily lives and spacialize a religiosity that is informed by the imaginary of the ancient Celts. An initial hypothesis was that practitioners initially became acquainted with Neo-druidism due to the massive spread, since the 1980s in Brazil, of literary and cinematic works about the Arthurian period. Fieldwork and analysis of interviews showed that this religious path is not directly related to such products but rather to an imminent need for a spirituality that comprehends human being/human nature and that breaks with the institutional character of traditional religions. Anxious for this reconnection, contemporary druids sacralize the landscape by adapting it to their immediate needs and expressing their concern with the natural world daily and discretely. They exchange experiences and lessons, in physical, mental and virtual spaces, confident in the emergence of a more just and harmonious society in the future
A Nova Era, movimento característico dos centros urbanos e aceito por grupos com uma intelectualidade efervescente, permitiu a reinvenção do Paganismo. A metrópole paulistana, cosmopolita e globalizada é palco das mais variadas vivências neopagãs. O intuito desse trabalho é verificar como os druidas contemporâneos da BDO/Druidnetwork vivenciam o seu cotidiano e espacializam, na cidade de São Paulo, uma religiosidade fomentada pelo imaginário dos antigos celtas. A idéia foi centrada na premissa de que seus adeptos chegaram ao Neodruidismo via uma farta e intensa produção literária e cinematográfica do período arturiano que se alastrou no Brasil a partir da década de 1980. O trabalho de campo e a análise das entrevistas mostraram que a procura por essa religiosidade não está centrada em tais produções, mas sim numa necessidade iminente de uma espiritualidade que contemple o ser humano/natureza e rompa com um caráter institucional das religiões tradicionais. Na ansiedade por essa reconexão, os druidas contemporâneos sacralizam a paisagem geográfica adaptando-a às suas necessidades imediatas e expressando seus desejos em prol do planeta de maneira discreta e diária. Em espaços físicos, mentais ou virtuais trocam vivências e aprendizados, com a certeza do porvir de uma sociedade mais justa e harmoniosa

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Shields-Más, Chelsea. "The Irish Christian holy men : Druids reinvented? /." Connect to online version, 2008. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2008/292.pdf.

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Lakey-White, R. Alexandra. "The spirit of Albion : an anthropological study of the Order of Bards, Ovates & Druids." Thesis, University of Oxford, 2009. https://ora.ox.ac.uk/objects/uuid:b35dc38b-0583-4602-95ef-df740206909f.

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Since the 1990s, a new form of spirituality has been spreading throughout the western world. Called 'Druidry', this spirituality is based on what is known of ancient Celtic beliefs and practices. This spirituality is not merely archaising; rather, it seeks to incorporate the Zeitgeist of the ancient Celts into a new (and admittedly modern) practice that holds meaning for its adherents. Ethnographic research for this work was conducted with one of the most prominent modern Druid organizations, the Order of Bards, Ovates & Druids. This organization was chosen as it was founded by modern Druidry's progenitor, Ross Nichols. While many other Druid groups exist, this group is arguably the largest worldwide. Although modern Druidry is practiced in such geographically disparate regions as New Zealand, Australia, the United States and Europe, I focus on the movement in Britain, as it is the home of OBOD's international organization and it is arguably the country with the greatest number of Druid gatherings and the largest community of currently practicing members. Research was conducted with many different members of the organization, but concentrated on one of OBOD's 'groves', the Anderida Grove of the Seven Hills. This thesis was conceived primarily as an ethnographic study of an emergent spirituality, with a particular emphasis on the continual confrontation within modern Druidry between the ancient and the modern. As such, the work focuses on describing and analysing modern Druid belief and practice, including discussions regarding such areas as ritual and myth. However, the modern Druid evidence can also lead anthropologists to a deeper understanding of certain key debates current within the discipline of anthropology. I have chosen to focus primarily on how nationalism and ethnicity are synthesised through the mechanism of the 'invention of tradition' to create what modern Druids refer to as 'the tribe'.

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Tomlinson, Sally Verkerk Dorothy. "Demons, druids and brigands on Irish high crosses rethinking the images identified as Temptation of Saint Anthony /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2007. http://dc.lib.unc.edu/u?/etd,1169.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2007.
Title from electronic title page (viewed Mar. 27, 2008). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Art." Discipline: Art; Department/School: Art.

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Amiet, Brittany. "England, Stonehenge, and the Druids: The Role of William Stukeley in the Beginnings of Archaeology and the Rise of British Nationalism." University of Akron / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=akron1522957658929838.

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Châtel, Thierry. "Yves Berthou (1861-1933) : sa vie, son oeuvre et ses lettres." Rennes 2, 1992. http://www.theses.fr/1992REN20017.

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Souquet, Sophie. "Le bardisme de Taliesin a Taldir : crise du chant et métamorphose du texte." Rennes 2, 2005. http://www.theses.fr/2005REN20010.

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Le bardisme, terme désignant à la fois l’art poétique des bardes et leur doctrine, renvoie aux littératures celtiques médiévale et contemporaine. Un panorama historique peut rendre compte de la spécificité de la figure du barde comme de sa poétique. L’étude porte sur le passage de la tradition celtique à une tradition littéraire en France et dans l’archipel britannique, d’une tradition orale à l’écrit en périodes de crises sociales, politiques et donc identitaires. Les liens intertextuels qui unissent les textes bardiques entre eux sont un principe identitaire fondamental. Des chants des bardes gallois du haut Moyen-Age aux mystifications communautaires de l’époque moderne, comme celles d’Ossian, le poème et la matière traditionnelle interagissent. Le texte épouse la forme perméable et mobile du chant. Cette poétique se retrouve dans l’école littéraire bardique apparue en Bretagne en 1900 qui fait de l’oralité et du cliché deux principes de composition
As a term designating the poetic art and the doctrine of bards, bardism refers to medieval as well as contemporary Celtic literatures. The specificity of the figure of the bard and of bardic poetics will be highlighted by means of a historical panomara in the present study, which bears on the transition between the Celtic tradition and a literary tradition in France and in the British Isles on the one hand, and on the transition between an oral and a written tradition at a time of social, political crises, and therefore wavering identities on the other hand. The intertextual links connecting bardic texts to each other constitute very much a fundamental identity principle. From the songs and poems of Welsh bards in the early Middle Ages to the modern era communal mystifications (such as Macpherson’s), poems and traditional material have constantly interacted throughout the entire history of bardism. Bardic texts follow the ever-changing and permeable patterns of the art of singing. This very poetics pervades the bardic literary school created in Brittany in the year 1900 – a school which takes oral tradition and clichés to be its main composition principles

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Books on the topic "Druids and druidism"

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Kendrick, T. D. Druids and druidism. Mineola, N.Y: Dover Publications, 2003.

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Stuart, Piggott. The Druids. New York, New York: Thames and Hudson, 1989.

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Stuart, Piggott. The Druids. New York, N.Y: Thames and Hudson, 1985.

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Crawford, Vern. Druidic paths: A naturalistic Druidism. Ashland, Or: Days Afield, 1996.

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Llywelyn, Morgan. Druids. New York: W. Morrow, 1991.

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Kershaw, Chadwick Norah. The druids. 2nd ed. Cardiff: University of Wales Press, 1997.

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Françoise, Le Roux, ed. Les druides. 4th ed. Rennes: Ouest-France, 1986.

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Markale, Jean. The Druids: Celtic priests of nature. Rochester, Vt: Inner Traditions, 1999.

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Steiner, Rudolf. Druids: Esoteric wisdom of the ancient Celtic priests. Forest Row, East Sussex: Sophia Books, 2001.

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1948-, Matthews John, and Carr-Gomm Philip, eds. The book of Druidry. London: Aquarian/Thorsons, 1990.

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Book chapters on the topic "Druids and druidism"

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Letcher, Andy. "Psychedelia Britannia: Druids on Drugs." In Palgrave Studies in New Religions and Alternative Spiritualities, 97–119. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-63099-6_5.

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Whittaker, Jason. "Druids, Deism and Patriarchy." In William Blake and the Myths of Britain, 114–51. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230372108_4.

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Cusack, Carole M. "“Druids Down Under”: Australian Druidry as Adaptation and Innovation." In Palgrave Studies in New Religions and Alternative Spiritualities, 191–211. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-63099-6_9.

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Carney, James. "Language and literature to 1169." In A New History Of Ireland, 451–510. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780198217374.003.0013.

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Abstract In the prehistoric period in Ireland all learning (including law and religion) was controlled by the druidic order. The druids were an institution of great antiquity and common to all the Celtic peoples; the earliest reference to them is that of Sotion of Alexandria (c.200 b. c.). Posidonius refers to three learned classes among the Celts: druids, seers, and bards; but it seems certain that ‘seers’ and ‘bards’ were, at least in some sense, druids.

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"Druidism, n." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/3404594747.

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"Druids." In Encyclopedic Dictionary of Archaeology, 407. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_40437.

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"Druids." In Music, Nature and Divine Knowledge in England, 1650-1750, 199–214. Boydell & Brewer Ltd, 2023. http://dx.doi.org/10.2307/j.ctv31nzm0r.16.

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"DRUIDES." In Œuvres complètes de Voltaire (Complete Works of Voltaire) 40, 585–88. Voltaire Foundation, 2010. http://dx.doi.org/10.2307/jj.10704337.78.

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Cunliffe, Barry. "1. The Druids in time and space." In Druids, 1–15. Oxford University Press, 2010. http://dx.doi.org/10.1093/actrade/9780199539406.003.0001.

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Cunliffe, Barry. "2. The European theatre." In Druids, 16–29. Oxford University Press, 2010. http://dx.doi.org/10.1093/actrade/9780199539406.003.0002.

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Conference papers on the topic "Druids and druidism"

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Cutura, Rene, Christoph Kralj, and Michael Sedlmair. "DRUIDJS — A JavaScript Library for Dimensionality Reduction." In 2020 IEEE Visualization Conference (VIS). IEEE, 2020. http://dx.doi.org/10.1109/vis47514.2020.00029.

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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.

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