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Relevant bibliographies by topics / Germanic paganism

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Journal articles
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Academic literature on the topic 'Germanic paganism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Germanic paganism"

1

Cragle, Joshua Marcus. "Contemporary Germanic/Norse Paganism and Recent Survey Data." Pomegranate: The International Journal of Pagan Studies 19, no. 1 (June 11, 2017): 77–116. http://dx.doi.org/10.1558/pome.30714.

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Wood, Ian N. "Jonas of Bobbio and the Representation of Germanic Paganism." Revue belge de philologie et d'histoire 96, no. 2 (2018): 889–906. http://dx.doi.org/10.3406/rbph.2018.9215.

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Aitamurto, Kaarina. "Stefanie von Schnurbein, Norse revival: transformations of Germanic paganism." Religion, State and Society 44, no. 3 (July 2, 2016): 296–97. http://dx.doi.org/10.1080/09637494.2016.1225359.

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von Schnurbein, Stefanie. "Tales of reconstruction. Intertwining Germanic neo-Paganism and Old Norse scholarship." Critical Research on Religion 3, no. 2 (February 4, 2015): 148–67. http://dx.doi.org/10.1177/2050303214567671.

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Cusack, Carole M. "When the Norns Have Spoken: Time and Fate in Germanic Paganism (review)." Parergon 23, no. 1 (2006): 241–43. http://dx.doi.org/10.1353/pgn.2006.0064.

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Travers, Martin. "Trees, rivers and gods: Paganism in the work of Martin Heidegger." Journal of European Studies 48, no. 2 (April 17, 2018): 133–43. http://dx.doi.org/10.1177/0047244118767820.

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The concern that Heidegger voiced in his later work for the plight of nature in a world dominated by technological rationality and commercial exploitation has often been seen as sign of his commitment to environmental ethics. This paper argues that the roots of Heidegger’s concern lay elsewhere, most notably in his identification with the beliefs and practices of Germanic paganism. Beginning with a discussion of Heidegger’s notion of the ‘Geviert’ (the ‘fourfold’), this paper examines how Heidegger drew upon the elemental tropes of the pagan mind, most noticeably those that celebrated water, land and forest, to ground his appropriation of nature in an ethos of spiritualized naturalism.

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Kolb, Alexandra. "Wigman's Witches: Reformism, Orientalism, Nazism." Dance Research Journal 48, no. 2 (August 2016): 26–43. http://dx.doi.org/10.1017/s014976771600019x.

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This article investigates the three versions of Mary Wigman'sHexentanz(Witch Dance) in the context of the different political regimes in which they were performed. The changing cultural milieus shaped—through Wigman's imagination if not necessarily consciously—the works' forms and iconographies. The witch figure relates to preindustrial, pre-Christian Germanic identity and sparked considerable interest amongvölkischand indeed Nazi groups. Wigman's dances present a kaleidoscope of different treatments of the witch motif, encompassing (variously) the life reform movement, an intercultural fusion with oriental performance traditions, and a strand of paganism that also influenced National Socialism. They converge, however, around a unifying critique of modernity.

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Ross, Margaret Clunies. "When the Norns Have Spoken. Time and Fate in Germanic Paganism - By Anthony Winterbourne." Journal of Religious History 33, no. 3 (September 2009): 389–91. http://dx.doi.org/10.1111/j.1467-9809.2009.00751.x.

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Emberland, Terje. "Neither Hitler nor Quisling: The Ragnarok Circle and Oppositional National Socialism in Norway." Fascism 4, no. 2 (November 23, 2015): 119–33. http://dx.doi.org/10.1163/22116257-00402004.

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From 1935 to 1945, Ragnarok was the most radical national socialist publication in Norway. The Ragnarok Circle regarded themselves as representatives of a genuine National Socialism, deeply rooted in Norwegian soil and intrinsically connected to specific virtues inherent in the ancient Norse race. This combination of Germanic racialism, neo-paganism, and the cult of the ‘Norwegian tribe’, led them to criticize not only all half-hearted imitators of National Socialism within Quisling’s Nasjonal Samling, but also Hitler’s Germany when its politics were deemed to be in violation of National Socialist principles. In Germany they sought ideological allies within the Deutsche Glaubensbewegung before the war, and the ss during the war. But their peculiar version of National Socialism eventually led to open conflict with Nazi Germany, first during the Finnish Winter War and then in 1943, when several members of the Ragnarok Circle planned active resistance to Quisling and the German occupation regime.

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Michaud, Eric. "The modern Invention of Barbarians: Ethnicity and the Transmission of Form." October 161 (August 2017): 11–22. http://dx.doi.org/10.1162/octo_a_00301.

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The history of art started with the myth of Barbarian invasions. Countering the timelessness of Classical art as affirmed by Winckelmann in the middle of the eighteenth century, a new argument arose: The West was propelled into modernity by the Barbarian invasions of the fourth and fifth centuries, as it was converted from paganism to Christianity. The infusion of the new blood of the northern races was seen to have engendered a new art, anti-Roman and anti-Classical, whose legacy was still apparent in Europe. This was a fantasmatic narrative, inseparable from the formation of nation-states and the rise of nationalism in Europe. Based on the dual assumption of the homogeneity and the continuity of their native populations, it assumed that styles depend on both blood and race; the “tactile” or “optical” qualities of an object became the unequivocal signs of its “Latin” or “Germanic” provenance, and museums organized their objects according to the “ethnic” identity of their creators.

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Dissertations / Theses on the topic "Germanic paganism"

1

Mayhew-Smith, Nick. "Nature rituals of the early medieval church in Britain : Christian cosmology and the conversion of the British landscape from Germanus to Bede." Thesis, University of Roehampton, 2018. https://pure.roehampton.ac.uk/portal/en/studentthesis/Nature-rituals-of-the-early-medieval-church-in-Britain(9d5b1796-8ec5-4272-be04-4a6fc7cf4e19).html.

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This thesis studies ritual interactions between saints and the landscape, animals and elements during a three-hundred year period from 410 AD. Such interactions include negotiations about and with birds and other animals, exorcism of the sea, lakes and rivers, and immersion in these natural bodies of water for devotional purposes. Although writers of the period lacked a term such as 'nature' to describe this sphere of activity, it is demonstrated that the natural world was regarded as a dimension of creation distinctively responsive to Christian ritual. Systematic study of the context in which these rituals were performed finds close connection with missionary negotiations aimed at lay people. It further reveals that three British writers borrowed from Sulpicius Severus' accounts of eastern hermits, reworking older narratives to suggest that non-human aspects of creation were not only attracted to saints but were changed by and participated in Christian ritual and worship. Natural bodies of water attracted particularly intense interaction in the form of exorcism and bathing, sufficiently widely documented to indicate a number of discrete families of ritual were developed. In northern Britain, acute anxieties can be detected about the cultural and spiritual associations of open water, requiring missionary intervention to challenge pre-Christian narratives through biblical and liturgical resources, most notably baptism. Such a cosmological stretch appears to have informed a 'Celtic' deviation in baptismal practice that emphasised exorcism and bodily sacrifice. Nature rituals were a systematic response to the challenges of the British intellectual and physical landscapes, revealing the shape of an underlying missionary strategy based on mainstream patristic theology about the marred relationship between humans and the rest of creation. St Ambrose emerges as the most influential theologian at the time when the early church was shaping its British inculturation, most notably led by St Germanus' mission in 429.

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Post, Andy. "Political Atheism vs. The Divine Right of Kings: Understanding 'The Fairy of the Lake' (1801)." 2014. http://hdl.handle.net/10222/50412.

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In 'Political Atheism vs. The Divine Right of Kings,' I build on Thompson and Scrivener’s work analysing John Thelwall’s play 'The Fairy of the Lake' as a political allegory, arguing all religious symbolism in 'FL' to advance the traditionally Revolutionary thesis that “the King is not a God.” My first chapter contextualises Thelwall’s revival of 17th century radicalism during the French Revolution and its failure. My second chapter examines how Thelwall’s use of fire as a symbol discrediting the Saxons’ pagan notion of divine monarchy, also emphasises the idolatrous apotheosis of King Arthur. My third chapter deconstructs the Fairy of the Lake’s water and characterisation, and concludes her sole purpose to be to justify a Revolution beyond moral reproach. My fourth chapter traces how beer satirises Communion wine, among both pagans and Christians, in order to undermine any religion that could reinforce either divinity or the Divine Right of Kings.
A close reading of an all-but-forgotten Arthurian play as an allegory against the Divine Right of Kings.

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Books on the topic "Germanic paganism"

1

Paxson, Diana L. Essential Ásatrú: Walking the path of Norse paganism. New York: Citadel Press, 2006.

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2

Fletcher, R. A. The barbarian conversion: From paganism to Christianity. New York: H. Holt and Co., 1998.

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3

The barbarian conversion: From paganism to Christianity. Berkeley, Calif: University of California Press, 1999.

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Schnurbein, Stefanie v. Religion als Kulturkritik: Neugermanisches Heidentum im 20. Jahrhundert. Heidelberg: Winter, 1992.

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Fletcher, R. A. The conversion of Europe: From paganism to Christianity, 371-1386 AD. London: HarperCollins, 1997.

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6

Krasskova, Galina. Northern tradition for the solitary practitioner: A book of prayer, devotional practice, and the nine worlds of the spirit. Franklin Lakes, NJ: New Page Books, 2009.

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Biller, Frank. Kultische Zentren und Matronenverehrung in der südlichen Germania inferior. Rahden: VML, Verlag Marie Leidorf, 2010.

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Kultische Zentren und Matronenverehrung in der südlichen Germania inferior. Rahden: VML, Verlag Marie Leidorf, 2010.

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9

Michael, Connolly. Underworld: Death and burial in Cloghermore Cave, Co. Kerry. Bray, Co. Wicklow: Wordwell, 2005.

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Rimbotti, Luca Leonello. Il mito al potere: Le origini pagane del nazionalsocialismo. Roma: Edizioni il Settimo sigillo, 1992.

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Book chapters on the topic "Germanic paganism"

1

"Germanic Neo-Paganism – A Nordic Art-Religion?" In Religion, Tradition and the Popular, 243–60. transcript-Verlag, 2014. http://dx.doi.org/10.14361/transcript.9783839426135.243.

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Kurlander, Eric. "From the Thule Society to the NSDAP." In Hitler's Monsters. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300189452.003.0002.

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This chapter examines the organizational and ideological connections between late-Wilhelmine occult organizations such as the German Order and Thule Society and the early National Socialist German Workers' Party (NSDAP). The Thule Society and early Nazi movement shared a supernatural imaginary that transcended the particulars of their internal political and organizational differences. They were all, to varying degrees, fascinated by Nordic mythology and Germanic paganism, occult doctrines such as ariosophy, and border scientific theories of race (‘blood’), space (‘soil’), and psychology (‘magic’). In contrast to the mainstream parties that dominated the first decade of the Weimar Republic, the NSDAP drew upon a broader supernatural imaginary which spoke to a diverse social milieu that had lost faith in secular liberalism, traditional Christian conservatism, and Marxist socialism. Like the Germans themselves, many Nazis, living in a society riddled by crisis, increasingly viewed popular aspects of occultism, paganism, and border science as fundamental to negotiating the complexities of modern life.

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Kurlander, Eric. "Lucifer’s Court." In Hitler's Monsters. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300189452.003.0006.

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This chapter explores the Nazis' interest in Germanic paganism, witchcraft, Luciferianism, and Eastern spirituality in their attempt to find a suitable Ario-Germanic alternative to Christianity. The Third Reich embraced a range of pagan, esoteric, and Indo-Aryan religious doctrines that buttressed its racial, political, and ideological goals. That is why Nazism posed a different threat to Christianity than secular liberalism or atheist Marxism. Nazi religiosity was a ‘fluid and incoherent thing which expresses itself in several different forms’. Part of a shared supernatural imaginary, these various religious strains were to some extent embraced and exploited by the Third Reich in the process of building spiritual consensus across a diverse Nazi Party and an even more eclectic German population.

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Marenbon, John. "Boethius." In Pagans and Philosophers. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691142555.003.0004.

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This chapter considers Boethius's Consolation of Philosophy, which was written around 524 CE. A striking contrast to Augustine's answer to the Problem of Paganism, the Consolation of Philosophy was translated into the gamut of medieval vernaculars, from Old High German to Hebrew. The Consolation does not obviously put forward an answer, or even state the Problem of Paganism, and on the reading followed by many specialists, Boethius was not concerned with it at all. This chapter argues that their judgement is wrong, and emphasises that the Consolation needs to be considered as a complex literary work that can be properly understood only when placed in its author's unusual cultural context.

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Marenbon, John. "Arabi, Mongolia and Beyond: Contemporary Pagans in the Thirteenth and Fourteenth Centuries." In Pagans and Philosophers. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691142555.003.0008.

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This chapter studies accounts of contemporary paganism circulating in Eastern and Northern Europe from the eleventh century onward. In the mid-thirteenth century, when the Mongols had conquered a vast empire, two Franciscan travellers, John of Piano Carpini and William of Rubruk, were received by the Great Khan and wrote about the life and traditions of a pagan society at first hand. Medieval readers also knew a mass of partly fantastical material, much of it inherited from antiquity, about the remote lands of Asia and their pagan inhabitants. In the mid-fourteenth century, an anonymous writer wove this material together with the reports of genuine travellers into The Book of John Mandeville, a medieval best seller which takes a surprisingly deep and original look at the Problem of Paganism. In addition, this chapter takes a look at Willehalm, a Middle High German poem written c. 1210–20 by Wolfram von Eschenbach.

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O'Connor, Kevin C. "Genesis: Riga before Riga." In The House of Hemp and Butter, 12–38. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501747687.003.0002.

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This chapter is an origin story that introduces the watery and sandy landscape of early Riga and the pagans who lived in or near it at the close of the twelfth century. Riga's relationship with the waters that run past, through, and under it has given rise to many legends and sayings. The chapter considers the efforts of German merchants and Catholic missionaries to trade with and establish Christian communities among the Livish tribes. These tribes lived along the banks of the Düna River (which Latvians know as the Daugava). In doing so, the chapter provides readers with a broader context for understanding these early encounters by examining western Europe's commercial and religious expansion during the Middle Ages.

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