Relevant bibliographies by topics / Goddess religion

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Goddess religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Goddess religion"

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Whitehead, Amy. "Indigenizing the Goddess." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 215–33. http://dx.doi.org/10.1558/ijsnr.37621.

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The Glastonbury Goddess religion in the South West of England began in the 1990s by a small group of women dedicated to reviving the Goddess of the land surrounding Glastonbury, interpreting and revitalizing myths and legends in relation to her, and reclaiming the Goddess as their own after centuries of male Christian dominated religion. Hugely successful, the group have constructed what they claim to be the first Goddess Temple dedicated to the indigenous goddess of Glastonbury in over 1500 years. The article will argue that territorialization, or “re-territorialization,” is one of the main strategies of this indigenizing process, and is carried out through the use and development of Glastonbury Goddess material cultures, ritual creativity and narratives, as well as international Goddess training programmes. Prompting the reclamation of local Goddesses in different parts of the world, the Glastonbury Goddess religion is having local and global reach.
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Burdo, Nataliia. "Goddesses and the Moon: Images and Symbols of Сuсuteni–Trypillia." Archaeologia Lituana 23 (December 30, 2022): 53–78. http://dx.doi.org/10.15388/archlit.2022.23.3.

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Maria Gimbutas devoted three fundamental monographs to the study of the religion of prehistoric Europe and the Goddess who, in her opinion, reigned in the sacred space of the population of Neolithic Europe. She believed that modern European civilization has its origins in the early agricultural societies of the Neolithic period from the 7th to the 3rd millennia BC, which corresponds to the term “Old Europe”. According to the researcher, the Great Triune Goddess, associated with the cycle of “birth, nurturing, growth, death, and regeneration”, played a dominant and all-encompassing role in the religion of Old Europe, the “goddess religion”. The analysis of the pictorial tradition of the Cucuteni–Trypillia cultural complex allows us to assert that, in addition to female characters, probably goddesses, the symbolism of the Moon, lunar cycles and sacred images related to the semantic field of the Moon were of particular importance during near 2000 years.
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M.S, Ezhilarasi. "Women in Devotion and Religions (From the Natural Moral Period to the Religious Period)." International Research Journal of Tamil 4, S-14 (November 28, 2022): 30–35. http://dx.doi.org/10.34256/irjt224s145.

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The woman was the foremost in the early maternal society. Goddesses were also seen as primary in worship. The elements of natural energy were praised as feminine. They saw them as forces of prosperity. The goddesses found in the worship of nature later entered the religion. The goddess Kali (Kottravai) later became a part of Shiva. Women have been monks in Buddhism and Jainism since the early days of the religion. The female monks performed excellent religious duties. In Saivism and vaishnavism the religion that originated in this Tamil soil, woman was seen as a Part of the God. Historical references to many female theologians are also found in all religions. Christian nuns have been performing well since the arrival of European missionaries. There is a history of blessed women in Islam as well. Yet in later times that dignity of femininity gradually diminished. Equality for woman was denied in all religions. There was a situation where the woman was considered as a defilement. To this day such a situation is found in all religions.
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Yadav, Megha. "Disease, Demon, and the Deity: Case of Corona Mātā and Coronāsur in India." Religions 13, no. 11 (October 26, 2022): 1011. http://dx.doi.org/10.3390/rel13111011.

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As India faced multiple waves of the pandemic, religious responses arose to accommodate and make sense of the situation. In the face of uncertainty, disease and death, people turn not just towards the medical sciences but also religion. The emergence of a new Hindu goddess, Corona Mātā/Coronavirus Mardhinī encapsulates people’s fear, faith, and devotion. Although the goddess is new, the tradition of disease goddesses is ancient. The Indian Subcontinent has a long history of mother goddesses who have been protecting their devotees from diseases such as smallpox, fever, plague, etc. This paper attempts to examine the emergence of Corona Mātā in the historical context of these ‘protective mothers’. On one hand, historically, these goddesses have emerged as a result of interaction between Brahmanical religion and regional practices. On the other hand, these disease-centred goddesses can also be seen as the result of fear and faith. This paper will analyse the location of Corona Mātā in the ever-evolving pantheon of Hindu deities in the context of a 21st-century pandemic.
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Morris, Brian. "Matriliny and mother goddess religion." Journal of Contemporary Religion 13, no. 1 (January 1998): 91–102. http://dx.doi.org/10.1080/13537909808580824.

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Lee, Dorothy A. "Goddess Religion and Women's Spirituality." Theology 102, no. 805 (January 1999): 19–28. http://dx.doi.org/10.1177/0040571x9910200104.

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Ruether, Rosemary Radford. "The Normalization of Goddess Religion." Feminist Theology 13, no. 2 (January 2005): 151–57. http://dx.doi.org/10.1177/0966735005051941.

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Fernández Guerrero, Olaya. "Hera, The Perfect Wife? Features and Paradoxes of the Greek Goddess of Marriage." Journal of Family History 47, no. 2 (October 28, 2021): 115–31. http://dx.doi.org/10.1177/03631990211031280.

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In the ancient Greek polytheistic religion, Hera was considered the wife of Zeus and she was worshipped as the goddess of marriage. This paper analyses pre-Olympian references to Hera as an unmarried Great Goddess related to nature and fertility, and it explores from a critical perspective the origins and contents of her cult as Hera Teleia, the “perfect wife.” Mythological tales about her fights with Zeus, their conflictive relationship and his continuous love affairs with goddesses and women show us that the divine Greek model for human marriage was far from being a state of marital bliss.
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Raphael, Melissa. "Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities." Nova Religio 1, no. 2 (April 1, 1998): 198–215. http://dx.doi.org/10.1525/nr.1998.1.2.198.

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ABSTRACT: This paper argues that Jewish Goddess feminism illustrates the complexity of alternative religious identities and their fluid, ambiguous, and sometimes intimate historical, cultural, and religious connections to mainstream religious identities.1 While Jewish Goddess feminists find contemporary Judaism theologically and politically problematic, thealogy (feminist discourse on the Goddess and the divinity of femaleness) can offer them precisely the sacralization of female generativity that mainstream Judaism cannot. And yet the distinctions between present/former, alternative/mainstream religious identities are surely ambiguous where the celebration of the Goddess can at once reconstruct Jewish identity and deconstruct the notion of religious identity as a single or successive affiliation. It would seem that Jewish Goddess feminism epitomizes how late or postmodern religious identity may be plural and inclusive, shifting according to the subject's context and mood and according to the ideological perspective of the observer.
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Zolotnikova, Olga Albert. "Becoming Classical Artemis: A Glimpse at the Evolution of the Goddess as Traced in Ancient Arcadia." Journal of Arts and Humanities 6, no. 5 (April 17, 2017): 08. http://dx.doi.org/10.18533/journal.v6i4.1157.

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<p>This paper is concerned with the evolution of the goddess Artemis in Ancient Greek religion from prehistoric till late historic times. In the related studies, still there is no certainty as to the beginning of worship of Artemis in Ancient Greece and her original concept. Moreover, Artemis’ appearance in the early historic period with the features of the prehistoric Mountain-Mother-Goddess, the Mistress of Animals, the goddess of lakes, the goddess of trees, the goddess of birth and child-care, on the one hand, and as a virgin-huntress who presented rudimentary traits of bear-goddess and deer-goddess, on the other, raises questions whether Artemis originally had all these hypostases or acquired them gradually through assimilation with different goddesses. This paper argues that the concept of Artemis as attested during the historic period was the result of its long development, which consisted of two major phases. Originally, Artemis was a goddess of wild animals and herself was imagined as a bear and a doe. Perhaps, from the beginning, she was regarded as a guardian of sacred rules and a punisher for inappropriate religious behavior. Gradually, Artemis was identified with the old universal goddess of nature and received from her connection with mountain-tops and lakes, responsibility for plant growth and fertility in general, obligation to protect childbirth, etc.. In this paper, the evolution of the concept of Artemis is traced on the basis of her cults practiced in Arcadia, one of a few areas of Ancient Greece where ethno-cultural continuity remained unbroken from prehistoric to late historic times.</p>
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Dissertations / Theses on the topic "Goddess religion"

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Carver, Dax Donald. "Goddess Dethroned: The Evolution of Morgan le Fay." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-04282006-082115/.

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Thesis (M.A.)--Georgia State University, 2006.
Timothy Renick, committee chair; Kathryn McClymond, Jonathan Herman, committee members. Electronic text (p. 54 p.) : digital, PDF file. Description based on contents viewed Apr. 30, 2007; title from title screen. Includes bibliographical references (p. 51-54).
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Reid-Bowen, Paul. "Thinking goddess/nature : feminist metaphysics and the thealogical imagination." Thesis, University of Gloucestershire, 2002. http://eprints.glos.ac.uk/3056/.

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This thesis contributes to a small but growing body of academic research that is concerned with the late twentieth and early twenty-first century religion of Goddess feminism and the religio-political discourse of thealogy. Current academic approaches to Goddess feminism have been primarily historical, -- I- phenomenological, psychological and sociological studies that have presented descriptive and/or functional accounts of this religion. Relatively little academic work has emerged from within Goddess feminism. Still less has attempted to delineate the meaning of a female/feminist deity and religious worldview in a philosophical manner. This thesis attends to these areas of academic neglect by combining philosophical concems and methods with a position of thealogical advocacy. By developing a thealogical reading of the principal reality-claims embedded within a number of influential Goddess feminist texts it is, I propose, possible to address philosophical questions that have not, as yet, been confronted by Goddess feminists, and also theorize the contours and coherence of what may be termed a feminist metaphysic. Most Goddess feminists, I contend, presently emphasize the affective, experiential and performative dimensions of their religion, to the detriment or exclusion of the conceptual, philosophical and metaphysical. I argue in this thesis that there are no compelling reasons why Goddess feminists should reject philosophy and metaphysics. There are, rather, good political, practical and religious reasons for feminist thealogians, to produce an alternative metaphysic of deity and the world to those deployed by patriarchy. Throughout this constructive work of thealogy recurrent Goddess feminist models, myths and reality-claims, such as those of the cosmogonic womb, the cycling processes of Birth-Death-Rebirth, and the web of life, are conceptually unpacked, developed and elucidated so as to provide a comprehensive thealogical, and thereby metaphysical, account of the fundamental organization of reality and the human condition. The originality and significance of this thesis lies in its elaboration of a feminist metaphysical account of the Goddess as nature, Goddess/Naturet,h, at has largely been assumedr ather than articulated by most Goddess feminists. I conclude that although it is not, as yet, possible to articulate a complete Goddess feminist metaphysical theory, it is possible to develop a philosophical and systematic thealogy that delineates the primary metaphysical commitments and reality-claims implicit within Goddess feminist discourse in a coherent manner. This thesis is a prolegomena to future works of philosophical thealogy and feminist metaphysical theorizing.
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Glowski, Janice M. "Living goddess as incarnate image : the Kumārī Cult of Nepal /." Connect to this title online, 1995. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1105391104.

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Blake, Lisa. "Visualizing Amman: womanhood, the goddess, and middle-class modernity in Tamil religious cinema." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106332.

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This thesis examines Tamil Ammaṉ films (ammaṉ paṭaṅkaḷ), a specific genre of South Indian cinema that centres on the figure of the fierce goddess Māriyammaṉ. The study analyzes the films in the context of class and caste in South India, focusing specifically on how India's emergent middle class has shaped changing constructions of womanhood and religious practice in South India. Middle-class status is an overarching and recurrent theme in Ammaṉ films, which also consistently deploy and negotiate ideas about "tradition" and "modernity". I argue that the films themselves both represent and reify middle-class notions of religiosities and womanhood, while simultaneously serving a pedagogical purpose for audiences, namely, articulating a way of being middle class.
Cette thèse s'intéresse aux films tamouls portant sur Ammaṉ «ammaṉ paṭaṅkaḷ», genre cinématographique propre au sud de l'Inde consacré à la figure terrifiante de la déesse Māriyammaṉ. Ce travail analyse ces films dans le contexte des classes et des castes qui caractérisent le sud de l'Inde. Il s'agit en particulier d'étudier la manière dont la classe moyenne indienne émergente participe aux transformations qui touchent la représentation de la femme et les pratiques religieuses de cette région. Le statut de la classe moyenne est un thème dominant et récurrent dans les films portant sur Ammaṉ, ces derniers exploitant et négociant constamment les idées de «tradition» et «modernité». Je montre que les films exposent aussi bien qu'ils consolident les conceptions de la classe moyenne sur les pratiques de la religion et les femmes, tout en ayant une portée pédagogique pour les spectateurs, autrement dit tout en proposant une manière d'être classe moyenne.
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Rowan, Kelley Flannery. "Monstrum in femine figura : the patriarchal devaluation of the Irish goddess, the Mor-rioghan." FIU Digital Commons, 2005. http://digitalcommons.fiu.edu/etd/1058.

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This work explores the transformation and eventual demotion of the goddess in ancient Ireland through the evolution of patriarchal mythos and as a consequence of economic factors, socio-political and religious manifestations, as well as agricultural developments. The purpose of this paper is to examine the relationship between leading theories of social, cultural and religious change in prehistory and early history and the historical process of the demotion of the Irish goddess figure, the Mor-rioghan. The Mor-rioghan is the subject of exploration as her militarization and subsequent incarnation as a bean si have resulted in her near dissolution. The decline of the goddess's status will be explained as inevitable in the face of the evolving hierarchies of androcentric theologies.
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Figlarz, Marissa. "A song to "The beautiful Goddess": Text, ritual, and devotion in the «Apirami Antati»." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=86843.

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My project locates the 18th century Tamil poem Apirāmi Antāti at the interstices of popular Tamil devotion (bhakti), a form of South Indian Tantra known as Śrīvidyā, and the upper-caste (Brahmin) social, cultural, and ritual worlds that engender the text. Bringing together inter-textual, and ethnographic analysis, I argue that the simultaneous appearance of Tantric themes, alongside themes of Brahmanic domesticity in the text point towards Śrīvidyā, a practice that integrates esoteric Tantric practice with uppercaste Brahmanic social behaviour. My linkage of the Apirāmi Antāti with Śrīvidyā is substantiated by a critical historcization of the Apirāmi Antāti that locates the text in the emergent Tamil Brahmin Tantric milieu at the Tanjavur court in the early eighteenth century. Finally, there is something about this milieu, the shrine of the goddess, and her consort at Tirukkadaiyur that has had an enduring value for the largest group of Tamil Brahmins known as Smārtas. Using ethnographic data the later part of this thesis examines the contemporary appeal of this poem to upper-caste devotees of the goddess. I discuss a rite-of-passage (samskāra), known as śatābhisekam, which is performed at Tirukkadaiyur, and allows the poem and its goddess to become identified with Smārta Brahmin cultural values.
Mon projet situe le poème Apirāmi Antāti à la croisée entre la dévotion populaire Tamoule (bhakti), une forme de Tantra d'Inde du Sud connu sous le nom de Śrīvidyā, et le monde social, culturel et rituel de la caste supérieure (Brahmane) qui ont engendré le texte. En reliant une analyse intertextuelle et ethnographique, je démontre que l'apparition simultanée de thèmes Tantrique avec des thèmes de la vie familiale Brahmanique dans le texte tend vers la Śrīvidyā, une pratique qui intègre des pratiques Tantriques ésotériques avec un comportement social de la caste supérieure Brahmanique. Mon association entre Apirāmi Antāti et Śrīvidyā est justifié par une historisation critique du Apirāmi Antāti qui situe le texte dans le milieu Tamoul Brahmane Tantrique émergent à la court de Tanjavur au début du dix-huitième siècle. Finalement, il se passe quelque chose au sujet de ce milieu, le tombeau de la déesse, et son époux à Tirukkadaiyur qui a eu une valeur durable pour le plus grand groupe de Tamouls Brahmanes appelé Smārthas. En utilisant des données ethnographiques, la dernière partie de cette thèse examine le rappel contemporain de ce poème pour les fidèles de la caste supérieure dévoués à la déesse. Je discute du rite de passage (samskāra), nommé śatābhiekam, qui se déroule à Tirukkadaiyur, et qui permet au poème et à sa déesse d'être identifié aux valeurs culturelles Smārtha Brahmanes
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Foulston, Lynn. "At the feet of the goddess : a comparative study of local goddess worship in Khurdapur, a village settlement in Orissa and Cholavandan, a small town in Tamilnadu." Thesis, University of South Wales, 1999. https://pure.southwales.ac.uk/en/studentthesis/at-the-feet-of-the-goddess(7d6fe66d-ec25-4015-a2c9-63fe219d71e6).html.

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This thesis is an examination of the local goddesses and their worship in two contrasting field sites. The settlement of Khurdapur consists of five small villages situated a short distance outside Bhubaneswar in Orissa. Cholavandan, on the other hand, is a small town located near to Madurai in southern Tamilnadu. While this study seeks to provide a comprehensive view of local goddess worship in differing environments it also addresses three questions. 1) Is the goddess-centred literature, written at the beginning of the century, still applicable to contemporary goddesses? 2) Do local goddesses really warrant the negative labels ascribed to them by some scholars, such as "malevolent" or "ambivalent"? 3) Is there uniformity or divergence between the goddesses and their worship at the two field sites? In order to address these concerns the research is concerned with three general areas of investigation 1) the temples and shrines 2) the character of the goddesses 3) the ritual worship of the goddesses. These three areas are analysed thematically in terms of the opposites, sacred and profane, order and chaos and the pairs, power and purity, anger and unpredictability. Maps of Khurdapur and Cholavandan are included, as are tables, plans, and photographic evidence, supporting and clarifying the findings in each section. The temples and shrines of Khurdapur and Cholavandan are examined in relation to standard temple configuration, with the conclusion that the temple and shrine structures do not necessarily conform to the patterns given in written sources. An analysis is made of the spatial and symbolic layout of the temples and shrines, in particular as it relates to conceptions of sacred and profane in the two local settlements. An analysis of the character and nature of the goddesses of Khurdapur and Cholavandan is the pivotal section of the thesis. The pairs, anger and unpredictability, and power and purity are examined closely in relation to the character of the goddesses of Khurdapur and Cholavandan, addressing such questions as, are the most pure goddesses really the most powerful in a local setting? In many cases, it is apparent that impurity accompanies an abundance of power. The final section details the main ritual practices and festival rites in Khurdapur and Cholavandan, comparing practices at the two sites and making a distinction between the rituals that take place inside and outside the sacred precinct of the temple. In conclusion, I have provided evidence to suggest that local goddesses have been erroneously generalised as "malevolent" according to previous research. Although many goddesses have a dualistic nature, generally they more readily heal than afflict. The goddesses of Khurdapur and Cholavandan do not adhere to the characterization outlined in previous research. I have shown, by examining a wider range of goddesses than previous studies, and at sites in different parts of India, that a three or two-way categorisation is too narrow, since the majority of goddesses straddle former classifications. The evidence collected has also provided various suggestions about general trends of local worship across India.
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Vincett, Giselle Louise. "Feminism and religion : a study of Christian feminists and goddess feminists in the UK." Thesis, Lancaster University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.509086.

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Hamilton, H. Dawn. "Myth and Archetype in the Studio| An Artist's Encounter with a Goddess." Thesis, Prescott College, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1573604.

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This thesis is based upon my artistic interaction and response to the 5,000-year-old myth of the Sumerian deity, Inanna. The main element of this thesis consists of a body of artwork that evolved out of the interweaving of textual, psychological, and artistic research. The artwork is an artist's response to a particular juncture in the descent portion of Inanna's myth . . . the moment of her transformation. This amalgamation of artistic and textual artifacts documents the power of an ancient story, from a long-dead culture, to reach through time and touch an individual life. The written documentation draws from diverse areas of study such as alchemy, mythology, depth psychology, women's spirituality, and women's studies. Through readings, conferences, workshops, one-on-one conversations, active imagination, and art-making I have woven together a glimpse, perhaps a momentary perspective, of an encounter with a divine feminine archetype. I am a visual artist and my lens is that of a 21st century woman and a maker-of-things. I gather, experience, and express my knowingness from this point of view and my thesis reflects my perspective.

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Villanueva, Karen Nelson. "Invoking the blessings of the Tibetan Buddhist Goddess Tara through chanting her mantra to overcome fear." Thesis, California Institute of Integral Studies, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3606937.

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In Tibetan Buddhism, the Goddess Tara represents the feminine nature of the divine. She is a popular Tibetan deity who has been embraced by many Western feminists because she is said to have rejected the belief extolling that one could not become enlightened in a female body. Vowing to always be reborn as a woman until she attained enlightenment as a Buddha, she is reputed to come swiftly and compassionately to our aid when called upon. She may be invoked through prayer, visualization, and mantra, of which there are several specifically ascribed to her many forms of manifestation.

Fear can cause suffering that may be an obstacle to achieving higher realizations that lead to enlightenment. As a meditational deity, Tara is especially efficacious in saving us from our fears. This dissertation explores the experience of contemporary Western people who invoked the blessings of the Goddess Tara through chanting her mantra to overcome a stated fear. Using a participatory research methodological approach, twelve coparticipants met at an urban Buddhist center on six occasions in order to meditate and chant Tara’s mantra together. Over the three months of the study, the coparticipants created small home altars, attempted to chant alone, and journaled about the overall experience.

An examination of their fears (e.g., fear of having children, fear of failure, fear of expressing the self, fear of ending a relationship, fear of sexuality, and a fear of being open, etc.) revealed that many coparticipants exhibited a fear of love or connection to love. During this study, an exploration of their journals revealed that all of the coparticipants experienced a lessening of fear. According to Buddhist beliefs, chanting Tara’s mantra supports the realization of love, like that first experienced with one’s mother, and this, in turn, may develop one’s compassion for all beings. This notion was supported by the experience of several coparticipants who commented on how Tara was manifesting in their lives and who began to recognize her presence. Ultimately, their experience was consistent with Buddhist beliefs in the efficacy of using mantra.

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Books on the topic "Goddess religion"

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1920-, Subramaniam Venkateswarier, Social Sciences and Humanities Research Council of Canada., Carleton University. Dept. of Religion., and Conference on the Mother Goddess (1987 : Carleton University), eds. Mother goddess and other goddesses. Delhi: Ajanta Publications, 1993.

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Burleigh, Mutén, ed. Return of the great goddess. Dublin: Gill & Macmillan, 1994.

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Moorey, Teresa. The goddess. London: Hodder Mobius, 2003.

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Moorey, Teresa. The goddess. London: Hodder Mobius, 2003.

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1952-, Matthews Caitlin, ed. Voices of the goddess: A chorus of sibyls. Wellingborough, Northamptonshire: Aquarian, 1990.

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Pirolo, Miriam, ed. The Bearded Goddess. Nicosia, Cyprus: Armida Publications, 2012.

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Waldherr, Kris. Embracing the goddess within: A creative guide for women. Hillsboro, Or: Beyond Words Pub., 1997.

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McGrath, Sheena. The sun goddess: Myth, legend, and history. London: Blandford, 1997.

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Nikolova, Neška. Kultot na golemata majka: (aspekti na ženskiot kreativen princip). Skopje: Makedonika litera, 2011.

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Romanazzi, Andrea. La dea Madre e il culto betilico: Antiche conoscenze tra mito e folklore. Bari: Levante, 2003.

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Book chapters on the topic "Goddess religion"

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Leeming, David A., Fredrica R. Halligan, Philip Browning Helsel, Ingeborg Rosario, Gilbert Todd Vance, Kenneth L. Nolen, Marta Green, et al. "Goddess." In Encyclopedia of Psychology and Religion, 357. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_1012.

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Keller, Mara Lynn. "Goddess Spirituality." In Encyclopedia of Psychology and Religion, 970–75. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9331.

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Keller, Mara Lynn. "Goddess Spirituality." In Encyclopedia of Psychology and Religion, 729–35. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9331.

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Pettis, Jeffrey B., Jo Nash, Benjamin Beit-Hallahmi, Ruth Williams, David A. Leeming, Robert S. Ellwood, Jeffrey B. Pettis, et al. "Earth Goddess." In Encyclopedia of Psychology and Religion, 271. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_1007.

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Davis, Judson. "Earth Goddess, The." In Encyclopedia of Psychology and Religion, 717–20. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200204.

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Davis, Judson. "The Earth Goddess." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2019. http://dx.doi.org/10.1007/978-3-642-27771-9_200204-2.

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Mukhopadhyay, Anway. "Introduction: Religion, the Goddess and Atheism." In Atheism and the Goddess, 1–20. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-27395-7_1.

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Murdock, Maureen. "Gimbutas, Marija, and the Goddess." In Encyclopedia of Psychology and Religion, 943–48. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9329.

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Murdock, Maureen. "Gimbutas, Marija, and the Goddess." In Encyclopedia of Psychology and Religion, 705–10. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9329.

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Murdock, Maureen. "Gimbutas, Marija, and the Goddess." In Encyclopedia of Psychology and Religion, 1–5. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-642-27771-9_9329-3.

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Conference papers on the topic "Goddess religion"

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Furlan Štante, Nadja. "The revival of Goddess religions." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_06.

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The presentation examines the return of the religion of the Goddess (in Western cultures) as one of the most unexpected developments of the late twentieth century. Contemporary awareness and attention to gender difference theory have opened up new dimensions for spiritual expressions and spiritual practises, encouraging the development of new forms of female spirituality and the formation of new religious representations from a feminine perspective. Traditional forms of spirituality are clearly dualistic at their core, with the material world, physicality, and femininity on one side and transcendence, spirituality, and masculinity on the other. However, the tendency of modern forms of spirituality is to seek the sacred through and in solidarity, interdependence and holistic integrity. From this perspective, the Goddess movement, the revival of lost women’s folk religiosity and female pagan cults, thealogy and various other movements of women’s spirituality are analysed as a tool for reconstructing the past from a feminist perspective and in the process of transforming collective memory and current religious conceptualization. For the symbols and rituals of the Goddess religions bring the paradigm of the deep interconnectedness of all people and all beings in the web of life.
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Baukova, A. Yu. "Goddess Tyche in the Coinage of the Cities of the Roman Province of Asia." In Preislamic Near East: History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.009.

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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?
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Barber-Kersovan, Alenka. "Songs for the Goddess. Das popmusikalische Neo-Matriarchat zwischen Ethno-Beat, erfundenen Traditionen und kommerzieller Vermarktung." In Jahrestagung der Gesellschaft für Musikforschung 2019. Paderborn und Detmold. Musikwissenschaftliches Seminar der Universität Paderborn und der Hochschule für Musik Detmold, 2020. http://dx.doi.org/10.25366/2020.47.

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The musical neo-matriarchy is linked to the growing popularity of Neo-Paganism. This pseudo-religious scene is based on romantic heritage, real or invented folk traditions and more or less serious historical, theological and anthropological studies of neo-matriarchy. In the focus of the scene stands the veneration of the Great Goddess and its worshipers are exclusively women. The main ideas of this eco-feminist movement are being conveyed also through (popular) music. My contribution encompasses the origins of the musical neo-matriarchy, the mythology it is based on, the message of the songs for the Great Goddess, the musical characteristics of the material collected, the use of typical instruments, and the dissemination of (musical) knowledge as the rather ‘modern’ way of distribution and consumption of the allegedly ‘archaic’ issues.
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Vretemark, Maria. "Evidence of animal offerings in Iron Age Scandinavia." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-06.

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Written contemporary sources of animal sacrificial rituals in Iron Age Scandinavia are almost non-existent. However, we have some rare descriptions about the people of northern Europe from Roman historians. Most famous of these is of course Tacitus who gives us valuable information about life in Scandinavia during the first century AD. Among other things we learn about fertility rituals carried out in sacrificial bogs and we understand the close connection between the goddess and water. Tacitus’ descriptions, as well as younger sources such as the Old Norse religious texts of Scandinavia, also clearly tell us about the magic role of different animals such as birds, wild boar, wolf and horse. In the archaeological material we try to recognize traces of religious acts that once took place. But how can we tell the difference and distinguish between the remains of ritual animal offerings on one hand and the normal kitchen waste on the other? This paper deals with some examples of horse offerings in bogs and ponds and with ritual deposits of animal bones in dry settlement contexts in Sweden. Zooarchaeological analysis gives us valuable data and a key to interpret the animal bone assemblages as evidence of animal offerings.
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Сударев, Н. И., and М. Ю. Трейстер. "MEDALLION WITH A GODDESS AND THE ZODIAC SYMBOLS FROM NECROPOLIS VINOGRADNYI 7." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2021.978-5-94375-350-3.193-217.

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В работе рассматривается погребение № 19/2015 некрополя Виноградный 7 на Таманском полуострове, датируемое на основании анализа погребального инвентаря не позднее первых десятилетий 1 в. до н. э. Специально рассматривается найденный в районе грудной клетки погребенной женщины в возрасте 45–50 лет серебряный медальон. В центре бляхи вытиснен в высоком рельефе бюст богини в калафе и покрывале с прижатой к груди правой рукой и вет кой с листом – в левой. По окружности – выполненные в более низком рельефе 10 знаков зодиака. Ближайшая параллель публикуемому медальону, хранившаяся до Великой Отечественной войны в Керченском музее, известна лишь по архивной фотографии. Медальоны с изображением бюста богини с прижатой к груди рукой относятся к типу, получившему распространение на Боспоре еще во 2 в. до н. э. Изображения бюста бо гини с листом в руке встречаются на брошах из Прикубанья и Юго-Западного Крыма 1–2 вв. н. э. Ближайшей параллелью оформлению бордюра медальона является украшение края серебряного фалара из окрестностей ст. Курчанской, на котором в центре представлено изображение скачущей на козле Афродиты и стоящего перед ней Герме са. С точки зрения крепления (двойная пронизь, припаянная на обороте для продевания шнура ожерелья), бляха находит аналогии на золотых медальонах с изображением бюста Афродиты и Эрота из Артюховского кургана. Знаки, изображенные по окружности вокруг бюста богини, являются знаками зодиака, среди которых легко узнаются изображения Рака, Близнецов, Девы, Рыб, Стрельца и Скорпиона. Обращает на себя внимание тот факт, что изображено не 12, а 10 знаков (отсутствуют знаки Водолея и Весов) и их расположение не соответствует принятому порядку знаков зодиака. Особого внимания в этой связи заслуживает терракотовый диск из Бриндизи, рассматриваемый как самое раннее изображение знаков зодиака в Южной Италии и Греции. Публикуемый медальон и диск из Бриндизи сближает не только то, что на них представлено не 12 знаков, а меньше, но и отсутствие знака Весов, близость оформления некоторых из них и тот факт, что отдельные знаки занимают не 30, а 60 градусов окружности, а также и то, что знаки расположены не в обычной последовательности. Серебряные медальоны, найденные на Боспоре, представляют одни из древнейших, если не древнейшие в античном искусстве изображения знаков зодиака. Вероятнее всего изображение их в виде ленты вокруг бюста богини в калафе с листом в руке, подчеркивает небесную ипостась богини, которую, скорее всего, следует рассматривать как Афродиту Уранию. Необходимо ли рассматривать необычное количество знаков и их порядок как отображение индивидуального гороскопа – вопрос, требующий дальнейшего исследования, хотя тот факт, что аналогичный порядок присутствует на двух известных нам медальонах, как будто бы, должен свидетельствовать против такой атрибуции. Изучение погребального инвентаря данного погребения подтверждает предлагаемую интерпретацию изображения именно как Афродиту Уранию. Анализ инвентаря погребения с учетом месторасположения данного погребального сооружения вну три некрополя позволяет поставить вопрос о выделении отдельного участка жителей поселения, объединенных родственными связями и/или религиозными воззрениями, связанными с почитанием Афродиты Урании. The paper is devoted to burial no. 19/2015 of Vinogradnyi 7 necropolis in the Taman peninsula. Its contents allow to attribute it to the time not later than the first decades of the 1st century BC. A special attention attracts a silver medallion, which was found upon the body of a woman aged 45–50. In the center of the plaque there is a bust of a goddess in calathus. Her veil is pressed to the chest with her right hand, in her left she holds a branch with a leaf, embossed in a high relief. Along the border 10 signs of the Zodiac are arranged executed in a lower relief. The closest parallel to the medallion is a piece in the Kerch Museum, which disappeared during the World War II. Only its photograph is available. The medallions depicting the bust of the goddess, her hand pressed to her chest belong to the well-known type popular the Bosporan kingdom as early as the 2nd century BC. Images of the goddess holding a leaf are found on brooches from the Kuban region and South-Western Crimea of the 1st–2nd centuries AD. The closest parallel to the pattern decorating the border is a silver phalera from the vicinity of Cossack village Kurchanskaya. In the centre it has the image of Aphrodite galloping on a goat and of Hermes standing in front of her. The medallion under discussion has a double loop soldered to the rear. This construction feature finds parallels on gold medallions with busts of Aphrodite and Eros from the Artyukhov burial mound. The signs arranged around the bust of the goddess are the signs of the Zodiac, among them symbols of Cancer, Gemini, Virgo, Pisces, Sagittarius and Scorpio are easily recognizable. Noteworthy, that there are 10, not 12 signs. Their arrangement does not correspond to the usual order of the signs of the Zodiac. The terracotta disc from Brindisi, regarded as the earliest depiction of the Zodiac signs in South Italy and Greece, deserves special attention in this regard. The medallion from the Taman peninsula and the disc from Brindisi have much in common. Both not only display less than 12 signs, both do not contain the Libra sign, some of the signs occupy not 30, but 60 degrees of the circumference, the signs are arranged not in the usual sequence. Silver medallions found in the Cimmerian Bosporos represent one of the oldest, if not the oldest, images of the signs of the Zodiac in ancient Greek art. Most likely, being arranged around the bust of the goddess in calathus with a leaf in her hand, they express the heavenly hypostasis of the goddess, most likely Aphrodite Urania. Whether the unusual number of signs and their order was a reflection of someone’s individual horoscope is problematic. The fact that we know at least two images of this kind, testifies against such attribution. The analysis of the burial inventory, taking into account the location of this burial within the necropolis, suggests that it was a separate area owed by some local family, and that the religious beliefs of those people were associated with Aphrodite Urania.
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Asqarova, Shahnoza. "THE PROBLEM OF ANALYSIS OF ONOMASTIC UNITS IN "ALPOMISH" AND "BOBURNOMA"." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/bdes5345.

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Onomastics (Greek onomastics - the art of naming) is a branch of linguistics that studies various nouns, the history of their appearance and change, as well as a collection of all nouns. In some studies, the term "Onomastics" is also used in the meaning of anthroponymy. Onomastics is aimed at identifying and studying non-existent onomastic systems. Onomastics consists of the following sections according to the categories of the objects that received the names: anthroponymics - names of people; toponymy - popular names of geographical objects; theonymics - the names of gods, goddesses, religious-mythical figures and beings according to various religious ideas; zoonymics - (conditional) nouns given to animals; phytonymics - names related to the world of plants, cosmonymics - the names of space regions, galaxies, constellations and others that are spread in scientific communication and internationally; astronomy - studies the names of individual astronomical bodies (planets and stars). Apart from the above, onomastics has several branches. Onomastics includes real names (names of previously existing objects) and phonemes (names of imaginary objects).
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