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Journal articles on the topic 'Goddess religion'
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1
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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Liza, U. S. "Pagan Ecofeminism: A Study of Alice Munro’s “Princess Ida”." Literary Voice 1, no. 1 (2023): 66–73. http://dx.doi.org/10.59136/lv.2023.1.1.108.
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This paper attempts to explore Alice Munro’s short story, “Princess Ida” from an ecofeminist lens. “Princess Ida” is one of Munro’s stories from 1971 short story collection, Lives of Girls and Women. The paper uncovers the elements of paganism, one of the strands of ecofeminism, present in the story. It offers pagan ecofeminist study of the text by opposing monotheistic religion and embracing any religion that worships the earth, nature, or fertility deity, such as the various forms of goddess worship or matriarchal religion. It establishes a connection between earth-worship and the Gaia hypothesis. The present paper attempts to underline that Earth as a living organism, like any other living thing, invariably tries to exert constant or stable conditions for itself (homeostasis). And these exit groups and beliefs that come under the category of earth religion, such as paganism, a polytheistic, naturecentered religion; animism, a doctrine that all natural objects and the universe itself, have souls. Munro associates many female characters with primordial vitality, renders them with pagan and mythic qualities, constructs a narrative of female goddess figures, signifying pantheistic religions of the primitive world. The paper exhibits how Munro’s character withdraws herself from the masculine Christian mythology and is drawn towards pagan religious context of Astarte and Isis where both woman’s and earth’s life-giving powers are associated and respected.
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Gamidova, A. "The Problem of the Assimilation of the Oppositions in "The White Goddess", the Concept of Robert Graves." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 2(88) (September 5, 2018): 50–54. http://dx.doi.org/10.35433/philology.2(88).2018.50-54.
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Robert Graves, who in his literary and artistic work combined historical legitimacy, mythology and poetic intuition, sought to create a religious concept which is capable of responding to the moral and spiritual expectations of the modern man, and this expectation found its ideal embodiment in his conceptual idea of the Great Goddess. Like other sensitive followers of the Great Goddess, Robert Graves once saw the awakening of the universal spirit. Many poets, such as Robert Graves, William Butler Yates, Aleister Crowley, Ezra Pound, presented themselves as apostles of the Great God, although they could not pass through the abyss of the phenomenal world, drowned in the waters of their own reflections and spirituality, and became instruments of the Great Goddess. In the Graves' concept, the supposed Great Goddess represents the Divine Child as the fruit of a ''mysterious marriage'' in unity with the other half of this child as the unity of opposites, and the new God, symbolized by the Black Goddess (black and white, expresses intelligence),it will create a new state of consciousness. The Black Goddess must assimilate opposites in the human psyche, in other words, a harmonious substitution will take place. Although Robert Graves came up with an important concept related to the new religion, new consciousness, new world order, he is not optimistic about the development of humanity and the transition to a new religion.
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Semybratska, Anastasiia. "The Origin and Formation of the Image of the Goddess Athena within the Olympian Pantheon." Journal of V. N. Karazin Kharkiv National University. Series: History, no. 60 (December 10, 2021): 86–100. http://dx.doi.org/10.26565/2220-7929-2021-60-05.
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The article considers the formation of the image of the goddess Athena as a member of the Olympian pantheon of gods. It should be noted that many aspects of ancient Greek religion and mythology still remain controversial. In particular, while the historiographical tradition has dwelled in relative detail on the cult of the goddess Athena and the Panathenaea, the essential origins of her image and theonym remain less studied and open to question. However, the investigation of this issue can help trace the transformation of the image of the goddess and determine her role and place among the Olympian gods. Analysis of the sources suggests that the image of the goddess Athena is quite ancient and dates back to the Cretan-Mycenaean era, while the theonym itself, according to linguistic analysis, is of Indo-European origin. Already in the Mycenaean period, the goddess was well known to the ancient Greek population; cities were named after her. The sources show an essential affinity between the image of the goddess Athena and the Minoan supreme female deity – here one can cite in particular the traces of zoomorphism in descriptions of her appearance and her association with the aegis – goat-skin shield. Statues depicting a goddess holding snakes have also been found in Crete, and most Greek myths register a close connection between Athena and snakes. This becomes more convincing when we consider the functional similarity between the Minoan deity and Athena proper. Further, the author offers an archetype analysis of the image of the goddess, highlighting such archetypes as the warrior, patroness of women’s and men’s crafts, and the personification of wisdom. Archetype analysis plays a supporting role in the article, making it possible to investigate the evolution of the functional characteristics of the goddess. Thus we can say that, although the theonym of the goddess is of Indo-European origin, the essential roots of her image go back to the Minoan religion.
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Aaro, Ane Faugstad. "Ricœur’s Historical Intentionality and the Great Goddess Freyja." Temenos - Nordic Journal of Comparative Religion 56, no. 1 (June 15, 2020): 75–94. http://dx.doi.org/10.33356/temenos.80350.
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The main question in this article concerns whether hermeneutic phenomenology as a methodology can address some of the problems and critiques raised in the study of religions. Inspired by Gilhus’s proposal in her article ‘The Phenomenology of Religion and Theories of Interpretation’, I investigate the possibilities in this strand of thought concerning interpretation and explanation from the perspective of Ricœur’s hermeneutic phenomenology and language theory, taking Norse mythology and the goddess Freyja as examples of how this method might work. I argue that Ricœur’s contribution to hermeneutic phenomenology is important to methodology in the study of religions, and that the historicity of the interpretation of religious phenomena is based on a lifeworldly intentionality. I also analyse the depth of understanding, the formation of ideas, and meaning in its historical context at the level of the historian’s process of interpretation, and I argue that the method may constitute a theoretical basis for an objective science.
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CHATTERJEE, KUMKUM. "Goddess encounters: Mughals, Monsters and the Goddess in Bengal." Modern Asian Studies 47, no. 5 (March 12, 2013): 1435–87. http://dx.doi.org/10.1017/s0026749x13000073.
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AbstractThis paper makes a case for exploring the cultural facets of Mughal rule as well as for a stronger engagement with sources in vernacular languages for the writing of Mughal history. Bengal's regional tradition of goddess worship is used to explore the cultural dimensions of Mughal rule in that region as well as the idioms in which Bengali regional perceptions of Mughal rule were articulated. Mangalkavya narratives—a quintessentially Bengali literary genre—are studied to highlight shifting perceptions of the Mughals from the late sixteenth century to the eighteenth century. During the period of the Mughal conquest of Bengal, the imperial military machine was represented as a monster whom the goddess Chandi, symbolizing Bengal's regional culture, had to vanquish. By the eighteenth century, when their rule had become much more regularized, the Mughals were depicted as recognizing aspects of Bengal's regional culture by capitulating in the end to the goddess and becoming her devotees. This paper also studies the relationship of the Mughal regime with Bengal's popular cultural celebration—the annual Durga puja—and explores its implications for the public performance of religion and for community formation during the early modern period.
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Nguyen Thi, Que. "Great war in Song Son – a new developing step in the legend of holy Mother Lieu Hanh in Vietnamese beliefs in Mother Goddesses of Three Realms, Four Realms." Journal of Science Social Science 68, no. 1 (February 2023): 53–61. http://dx.doi.org/10.18173/2354-1067.2023-0006.
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The legend of the great war in the Song Son region between Princess Lieu Hanh and the three Saints of Noi Dao Trang is an open ending because it starts a new beginning: the beginning of the role of Lieu Hanh's character after becoming a Saint; beginning of Vietnamese beliefs in the Mother Goddesses of Three Realms in our country when Princess Lieu Hanh took refuge in the Buddha. In terms of literature and culture, the story of the Song Son great war also explains the conflict and harmonizing religion in mother goddess belief.
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Nicolae, Téa. "The Western Revival of Goddess Worship." Feminist Theology 31, no. 2 (December 15, 2022): 130–42. http://dx.doi.org/10.1177/09667350221135089.
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In a modern society arguably disenchanted with religion, numerous Western women are transfixing their reality by making God in their own image. This compelling phenomenon is known as ‘the Goddess Movement’: a non-centralised religious current of neo-pagan origin that reveres the Divine as feminine. The revival of Goddess worship in a vastly secular age which appears not to favour religious devotion is a peculiar occurrence and leads to the following question: Why are women returning to a previously defunct spiritual practice? Building on the research scholars Paul Reid-Bowen and Janet L. Jacobs conducted on Western Goddess worship, as well as drawing on testimonies of Goddess followers, this article aims to elucidate the appeal the Goddess Movement holds for women. It argues that it represents a notable turn in female spirituality which demonstrates that images of feminine divinity offer women the opportunity to find meaningfulness, empowerment, and sexual or psychological healing.
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Letizia, Chiara. "The goddess Kumari at the Supreme Court." Focaal 2013, no. 67 (December 1, 2013): 32–46. http://dx.doi.org/10.3167/fcl.2013.670103.
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In 2005 a human rights petition at the Supreme Court challenged the tradition of living goddesses called Kumaris and, in particular, that of the former royal Kumari, who lives a sequestered ritual life until puberty, and who used to bless and legitimate the king once a year. The case went on while Nepal overthrew its king and was declared a secular state in 2007. When the judgment was pronounced in 2008, the goddess was still at her post and now blessed the president. This court case is taken to illustrate the directions and form that Nepali secularism is taking. It reveals a distinctive form of secularism where the state is involved in supporting and reforming religion. The religious tradition here is seen as an asset for the state, worthy of preserving, provided it makes way for social reforms in tune with the times. Despite being reduced in court to a child capable of being deprived of her rights, the political power of the goddess remains intact and her role for the nation is recognized in the verdict; both human and divine, the Kumari has been acknowledged under the now secular legal regime.
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Bøgh, Birgitte. "The Phrygian Background of Kybele." Numen 54, no. 3 (2007): 304–39. http://dx.doi.org/10.1163/156852707x211573.
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AbstractThe cult of Kybele is well known from Greek and Roman sources and well-described in most modern literature on antique religions. The cult, however, is primarily known in its Roman version, which differs greatly from the cult in the ancient Phrygian homeland of Kybele. This article presents the latest research on this subject: iconography and roles, attendants relating to the goddess, cult places, rituals and worship, and transference of the cult from Phrygia to Greece. The Phrygian goddess, characterised by features of wild nature, was represented primarily by predatory birds, and she was worshipped in mountainous settings. Instead of portraying her as a typical Mother goddess associated with nature, fertility and procreation, new research has argued that her status as a Mother derives from her connection to the king, thus being the mother of the state and the throne. It is also maintained in the article that Attis is a late, Greek invention, and that the cult in Phrygia did not take the form of a mystery religion. In conclusion, it is suggested that the Black sea area played a role in the development and the dissemination of the cult.
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Collins, Gabriel Silva, and Antonia E. Foias. "Maize Goddesses and Aztec Gender Dynamics." Material Culture Review 88-89 (December 9, 2020): 1–19. http://dx.doi.org/10.7202/1073849ar.
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This article provides new evidence for understanding Aztec religion and worldviews as multivalent rather than misogynistic by analyzing an Aztec statue of a female deity (Worcester Art Museum, accession no. 1957.143). It modifies examination strategies employed by H. B. Nicholson amongst comparable statues, and in doing so argues for the statue’s identification as a specific member of a fertility deity complex—most likely Xilonen, the Goddess of Young Maize. The statue’s feminine nature does not diminish its relative importance in the Aztec pantheon, but instead its appearance and the depicted deity’s accompanying historical rituals suggest its valued position in Aztec life. As documented by Alan R. Sandstrom and Molly H. Bassett, modern Nahua rituals and beliefs concerning maize and fertility goddesses add to the conclusions drawn from the studied statue and suggest that historical Aztec religion had a complementary gender dynamic.
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Hembroff, Nicole. "Entranced by the Goddess: Folklore in North Indian Religion." Religious Studies and Theology 28, no. 2 (March 30, 2010): 269–71. http://dx.doi.org/10.1558/rsth.v28i2.269.
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Scarboro, Allen, and Philip Andrew Luck. "The goddess and power: Witchcraft and religion in America." Journal of Contemporary Religion 12, no. 1 (January 1997): 69–79. http://dx.doi.org/10.1080/13537909708580790.
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Böck, Barbara. "Ancient Mesopotamian Religion: A Profile of the Healing Goddess." Religion Compass 9, no. 10 (October 2015): 327–34. http://dx.doi.org/10.1111/rec3.12165.
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Roscoe, Will. "Priests of the Goddess: Gender Transgression in Ancient Religion." History of Religions 35, no. 3 (February 1996): 195–230. http://dx.doi.org/10.1086/463425.
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Gairola, Vineet. "Halperin, Ehud. 2020. The Many Faces of a Himalayan Goddess: Hadimba, Her Devotees, and Religion in Rapid Change." Fieldwork in Religion 18, no. 2 (September 29, 2023): 257–58. http://dx.doi.org/10.1558/firn.26984.
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Halperin, Ehud. 2020. The Many Faces of a Himalayan Goddess: Hadimba, Her Devotees, and Religion in Rapid Change. Oxford and New York: Oxford University Press. iv + 270 pp. ISBN 9780190913588 (hbk). £79.
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Kapadia, Karin. "Dancing the Goddess: Possession and Class in Tamil South India." Modern Asian Studies 30, no. 2 (May 1996): 423–45. http://dx.doi.org/10.1017/s0026749x00016528.
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Religion in India has always been profoundly politicized, which is why it has remained of enduring importance, instead of ‘withering away’ as in the West. Though its presence is somewhat hidden in parties that profess a secular view, it is of vital importance, at the local village level, as a focus for the organization of political factions. More precisely, even if local political parties in Tamilnadu do not organize around religion, they use religion and ritual events for their political purposes, in their struggles to dominate local politics. The fact that this politicization of religious ritual is implicit, not explicit, only testifies to the fact that power-relationships—and struggles—exist in all aspects of life (as Foucault often noted), including apparently ‘innocent’ rites such as religious possession.
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De Matos, Sue'Hellen Monteiro. "AS SAGRADAS DE ASHERAH: CULTO À DEUSA NO ANTIGO ISRAEL." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (March 29, 2019): 352. http://dx.doi.org/10.18224/cam.v17i1.7000.
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O presente artigo propõe realizar um levantamento acerca do culto da fertilidade e os papéis das sagradas (qedoshot) de Asherah, e também dos sagrados (qedoshim) que faziam parte deste ambiente cultual, tendo em vista a religião popular e estatal no Antigo Israel. Para tal, se faz necessário um breve comentário acerca da dinâmica religião popular x estatal no Antigo Israel e as os indícios arqueológicos e textuais sobre o culto à Deusa Asherah, para que então possamos discorrer sobre o culto da fertilidade e as mulheres sagradas a serviço da Deusa.
THE SACREDES OF ASHERAH: WHORSHIP TO THE GODDESS IN ANCIENT ISRAEL
The present article proposes to make a survey about the fertility cult and the roles of the women sacred (qedoshot) of Asherah, and also of the men sacred (qedoshim) that were part of this cultic environment, considering the popular and state religion in Ancient Israel. For this, a brief commentary is needed on the dynamics between popular and state religion in Ancient Israel and the archaeological and textual evidence on the worship of the Goddess Asherah, so that one may discuss the fertility cult and the sacred women to service of the Goddess.
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Murphy, Luke John, and Carly Ameen. "The Shifting Baselines of the British Hare Goddess." Open Archaeology 6, no. 1 (October 10, 2020): 214–35. http://dx.doi.org/10.1515/opar-2020-0109.
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AbstractThe rise of social zooarchaeology and the so-called ‘animal turn’ in the humanities both reflect a growing interest in the interactions of humans and non-human animals. This comparative archaeological study contributes to this interdisciplinary field by investigating the ways in which successive human cultures employed religion to conceptualise and interact with their ecological context across the longue durée. Specifically, we investigate how the Iron Age, Romano-British, early medieval English, medieval Welsh, and Information Age populations of Great Britain constructed and employed supranatural female figures – Andraste, Diana, Ēostre, St. Melangell, and the modern construct ‘Easter’ – with a common zoomorphic link: the hare. Applying theoretical concepts drawn from conservation ecology (‘shifting baselines’) and the study of religion (‘semantic centres’) to a combination of (zoo)archaeological and textual evidence, we argue that four distinct ‘hare goddesses’ were used to express their congregations’ concerns regarding the mediation of violence between the human in-group and other parties (human or animal) across two millennia.
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Thayanithy, Murugu. "A study of the Dathan Inscription." Indian Journal of Tamil 3, no. 3 (August 27, 2022): 26–35. http://dx.doi.org/10.54392/ijot2236.
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The biographies and historical identities of the Tamils are given prominence in the form of inscriptions, manuscripts and pottery. There are many inscriptions and manuscripts in Batticaloa and Tamil Nadu in Sri Lanka. Thus, the Dathan inscription is one of the major inscriptions referring to the Batticaloa Prehistory and the Batticaloa Manmiyam. This inscription identifies Dathan who came to Batticaloa during the reign of Ethirmannasingan, the Kalinga king who ruled Batticaloa. Dathan, who came from Kongu Naadu in India and belonged to the Vaishnava religion, came here to teach the Pandavas about the exile. The Pandiruppu Thiraupadi Amman Temple is a continuation of this. In such a context, the Pandiruppu Thiroupathi Amman Temple is the first temple in Sri Lanka. Following this many Thiroupathi Amman temples were established in Batticaloa Tamil Nadu. Bharatanatyam is spread in the background of this Dathan inscription and one can also see the rhymes associated with the story of bharatha Ammanai that have arisen here. Following that, the goddesses are also beginning to write Bharat Goddess Ammanai, Vaikuntha Goddess Reading. All these goddesses have arisen in Batticaloa Tamil Nadu with the input of story of bharatham. It also shows the history of the Sinhala king Vimaladharmasooriya I who ruled Kandy and clarifies the grant given by the emperor to the Pandiruppu Thiroupathi Amman temple.
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Fibiger, Marianne. "When The Hindu-Goddess Moves To Denmark." Bulletin for the Study of Religion 41, no. 3 (October 9, 2012): 29–36. http://dx.doi.org/10.1558/bsor.v41i3.29.
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This article will focus primarily on how the adaption-process into a Danish environment has provided a local ??kta-cult from Sri Lanka with a special narrative, and with symbols and text that it, most likely, would not have had if it were still in Sri Lanka. This is important with regards to understanding religion as a dynamic phenomenon, but also in relation to understanding how a tradition not only survives in a new setting but also expands in new environments.
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Lizhu, Fan. "The Cult of the Silkworm Mother as a Core of Local Community Religion in a North China Village: Field Study in Zhiwuying, Boading, Hebei." China Quarterly 174 (June 2003): 359–72. http://dx.doi.org/10.1017/s0009443903000226.
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This article deals with an example of local community religion in north China, the activities of a woman spirit-medium in a small village in Hebei province. This woman is believed to represent an ancient goddess, the Silkworm Mother (Cangu nainai), to whom people turn for healing illnesses not cured by Western or Chinese medicine. This study shows that local popular religion is very much alive in contemporary China.
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Afrianti, Muflikhatun. "DEWI IZANAMI DAN DEWA IZANAGI DALAM AGAMA SHINTO JEPANG (STUDI SEMIOTIK DALAM FILM NORAGAMI ARAGOTO)." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 2 (January 7, 2019): 169. http://dx.doi.org/10.14421/rejusta.2018.1402-02.
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This study examines the mythology of Izanami Goddess and Izanagi God in Japanese Shinto religion and representations of Izanami Goddess and Izanagi God in the film Noragami Aragoto Adachitoka’s creation directed by Kotaro Tamura. This study is important because the story of Izanami Goddess and Izanagi God has never been adopted in modern scientific literature even though it has been listed in several anime in Japan. The research data was collected through documentation on the Kojiki and Nihonsoki books as well as capturing scenes of Noragami Aragoto films. Then analyzed using Christian Metz's language cinematography theory and Rudolf Otto's sacred theory. The results showed that firstly, based on the phenomenological perspective and sacrity from Rudolf Otto, Izanami Goddess and Izanagi God in Japanese Shinto mythology were the ancestors of the Mother and Father of the Gods and divine beings and played an active role in the creation of islands in Japan along with its contents. Secondly, in the Noragami Aragoto film, the perspective of cinematographic language Christian Metz, Izanami Goddess and Izanagi God are represented as mysteries of Father and Mother of Ebisu God (Hiruko) and Yaboku God (Awashima or Aha) with backgrounds that are very different from each other.Key Words: mythology, Shinto, Izanami, Izanagi, cinematographic language, and sacred.
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Patel, Kartikeya C. "Women, Earth, and the Goddess: A Shākta-Hindu Interpretation of Embodied Religion." Hypatia 9, no. 4 (1994): 69–87. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00650.x.
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This essay explores the notion of female embodiment and its relation to the phenomenon of religion. It explains religious beliefs, acts, and events in terms of the worship of the female body. By elucidating this standpoint, this essay hopes to reclaim the centrality of the female body and its importance in the study of philosophy of religion.
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Stahl, Michael J. "Between City, King, and Empire: Will the Real “Lady of Byblos” Please Stand Up?" Journal of Ancient Near Eastern Religions 20, no. 2 (April 16, 2021): 225–63. http://dx.doi.org/10.1163/15692124-12341316.
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Abstract Who was the goddess known anciently as the “Lady of Byblos”? Typically, scholars have tried to answer this question by identifying the goddess’s “true” proper name. By contrast, this article emphasizes the goddess’s primary identification by the city of Byblos as a social-political community in order to analyze the Lady of Byblos’s role in shaping Late Bronze Age Byblos’s political landscape, which included imperial, royal, and collective modes of governance. The goddess’s place in Byblos’s political-religious economy thus serves as a fruitful case study for better conceptualizing through the lens of religion the complex range of potential interactions in the ancient world between centralizing and decentralizing political forces as parts of a single social-political system. In this way, the Lady of Byblos may “stand up” not only as an integral member of Byblos’s social order and religious life, but also as an example of the fundamental role that deities played in shaping ancient political realities.
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ChoiHaeYoung. "Goddess and Female : the Role of Religion in Ancient Greece." Women and History ll, no. 8 (June 2008): 93–120. http://dx.doi.org/10.22511/women..8.200806.93.
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Weller, Robert P. "Goddess Unbound: Chinese Popular Religion and the Varieties of Boundary." Journal of Religion 99, no. 1 (January 2019): 18–36. http://dx.doi.org/10.1086/700326.
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Christian, Mark A. "Phoenician Maritime Religion: Sailors, Goddess Worship, and the Grotta Regina." Die Welt des Orients 43, no. 2 (November 2013): 179–205. http://dx.doi.org/10.13109/wdor.2013.43.2.179.
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Raphael, Melissa. "Truth in Flux: Goddess Feminism as a Late Modern Religion." Religion 26, no. 3 (July 1996): 199–213. http://dx.doi.org/10.1006/reli.1996.0016.
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Шауб, И. Ю. "GORGON IN THE RELIGION OF MAEOTES." Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, no. 13 (February 15, 2022): 701–14. http://dx.doi.org/10.53737/2713-2021.2021.44.40.021.
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Огромная популярность изображений Горгоны Медузы (преимущественно горгонея) на различных артефактах, обнаруженных в курганах Скифии и Боспора, обычно объясняется апотропеическим значением её образа, которое было обусловлено влиянием греческой культуры на варваров. Однако находку золотого горгонея, который был главным объектом поклонения в одном из меотских святилищ у аула Уляп (Адыгея), таким образом интерпретировать невозможно. Сходство между Горгоной Медузой и древней чеченской и ингушской богиней-матерью Тушоли, которая почиталась в виде зловещей маски, позволяет предполагать, что в горгонее меоты видели образ одной из главных ипостасей Великой богини, которую почитали и другие местные племена Причерноморья. Кроме того, у варваров, которые практиковали ритуальное отсечение человеческой головы и окружали её религиозным почитанием, горгоней должен был ассоциироваться с этим культом The immense popularity of the images of the Gorgon Medusa (mainly the gorgoneus) on various artifacts found in the mounds of Scythia and the Bosporus is usually explained by the apotropaic significance of her image, which was due to the influence of Greek culture on the barbarians. However, the finding of the golden gorgoneus, which was the main object of worship in one of the Maeotian sanctuaries near the village of Ulyap (Adygea), cannot be interpreted in this way. The similarity between the Gorgon Medusa and the ancient Chechen and Ingush Mother goddess Tusholi, who was worshiped in the form of an ominous mask, suggests that the Maeotes saw in the gorgonea the image of one of the main hypostases of the Great Goddess, who was also worshiped by other local tribes of the Black Sea region. In addition, among the barbarians, who practiced the ritual cutting off of the human head and religiously revered it, the gorgoneus should have been associated with this cult.
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Clayton, Philip. "Four Prophets." Boom 5, no. 4 (2015): 72–77. http://dx.doi.org/10.1525/boom.2015.5.4.72.
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Jesus People, the Esalen Retreat Center, the Free Speech Movement, and Goddess worship are examples of religion California style. Likewise, the leaders of these movements – Lonnie Frisbee, Michael Murphy, Mario Savio, and Starkhawk – provide examples of California prophets. Their stories reveal the religious dimension of some distinctively California values.
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Böck, Barbara. "ÜBERLEGUNGEN ZU EINEM KULTFEST DER ALTMESOPOTAMISCHEN GÖTTIN INANNA." Numen 51, no. 1 (2004): 20–46. http://dx.doi.org/10.1163/156852704773558214.
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AbstractThe present study aims at interpreting a Sumerian hymn pertaining to the cult of the ancient Mesopotamian goddess of love and war, Inanna/Ištar. Though this literary composition belongs to the realm of royal religion, and centres on the relationship between the goddess and the royal personage, the hymn also provides an insight into a cultic feast of rather popular character. The text describes a ritual; its inner logic follows the course of a cultic ceremony. Accordingly, the term "implicit ritual" as opposed to "explicit ritual", or liturgical order, can be applied. Until now the Sumerian hymn in question has been treated mainly from a text critical point of view. Certain aspects of the ritual performance, viz. the playful change of gender roles, are expressed through the epithets of the goddess. Recently, attention has been given to those epithets that allude to the power of the goddess to change her sex, and it has been proposed that they show a shamanistic side of the goddess. In what follows we shall put forward an alternative interpretation of the change of gender roles by using the concept of play and game as intrinsic to a religious system. The cultic feast of the goddess Inanna/Ištar will thus be traced back to a ritual of inversion which serves to reconstitute the moral and social order as well as to consolidate religious belief. Since our hymn is considered to be one of the main sources for the reconstruction of the so-called "sacred marriage" we shall also touch upon this ancient rite.
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Hiền, Nguyễn Thị, and Vũ Hồng Thuật. "Borrowing and Borrowing Back: The Mother Goddess Religion in the Northern Mountains of Vietnam." Magic, Ritual, and Witchcraft 18, no. 2 (September 2023): 164–89. http://dx.doi.org/10.1353/mrw.2023.a918936.
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Abstract: The Lên đồng spirit possession ritual and traditional festivals related to the Mother Goddesses religion are widely practised across Viet Nam. The process of integrating elements of ethnic minority culture into the Mother Goddess religious rituals themselves - worshiping indigenous ethnic spirits, and appropriating music, melodies, songs, and costumes, has similarly formed part of the long process of ritual creativity in development of the Lên đồng ritual. This paper describes practitioners of the Lên đồng ritual who have borrowed religious elements from minority communities, in particular the Tày and Nùng minority groups in the mountainous region of northern Vietnam. The recent fieldwork also revealed how knowledgeable ritual masters (thầy cúng) from these communities are often called upon to perform the invocation rites that initiate a Lên đồng ritual for Việt majority spirit mediums. The paper argues that people’s increased awareness of indigenous religious practices has contributed to their improved perception of ethnic minority people’s cultural practices. The authority and meaning of the religious expression of minority groups is shown in this story of a ritual master of ethnic minority origin with a reputation for high ritual efficacy.
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Bykovskaya, Aleksandra V. "Artemis Cult on Bosporus: General and Local Features." Vestnik NSU. Series: History, Philology 20, no. 8 (October 28, 2021): 9–22. http://dx.doi.org/10.25205/1818-7919-2021-20-8-9-22.
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The article studies the Artemis worship on the Bosporus, including goddess’ common and local characteristics. Various religious beliefs related to Artemis had been present in Panticapaeum since its foundation in the 7th century BC due to first Milesian colonists, including apparently Artemis Delphinia and Chitone cults. More recently Artemis of Ephesus and Artemis Piphia cults appeared. Generally Artemis cult contains some archaic elements, among them the Great Goddess (especially in Artemis Tauropolos cult) and the Mistress of Animals features. Those elements were popular in the Bosporan religion, as reflected in unique monuments from the region, such as the statue of goddess with bull skull sitting on the acanthus plant. Hecate cult allegedly entered Panticapaeum from Miletus in Asia Minor version. Gradually in the Hellenistic period there is emerged Artemis-Hecate-Ditagoia cult as a result of several factors, among which were local and Attic influences. Artemis-Hecate as a savior had a strong connection with afterlife and magic rituals. The next flourishing of Artemis cult occurs in the Mithridates period due to the ruler’s support of Greek religion. Nevertheless, the continuity of religious traditions took place. A sanctuary devoted allegedly to Artemis-Hecate was built in the Panticapaeum acropolis, close to the Cybele temple. At this time sacral reliefs with Cybele, Hermes and Hecate became popular throughout the state of Bosporus. The monuments reflected a scene of the journey into the underworld, and Hecate perhaps acted as a deity of borders and gatekeeper.
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Hutton, Ronald. "The Neolithic great goddess: a study in modern tradition." Antiquity 71, no. 271 (March 1997): 91–99. http://dx.doi.org/10.1017/s0003598x0008457x.
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Modern belief in the veneration of a single Great Goddess in the European Neolithic is often accompanied by the notion that those cultures of ‘Old Europe’ were woman-centred in society as well as religion. What is the long history which precedes these contemporary notions? What is the complex history of their political development? A chain runs from Classical times to Marija Gimbutas (Meskell 1995) and our own day.
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Gheran, Niculae Liviu. "The Way of the Matriarch. Shamanism, Spiritism and Images of Women Worshipped as Goddesses in Northern Vietnam." Caietele Echinox 42 (June 30, 2022): 289–306. http://dx.doi.org/10.24193/cechinox.2022.42.21.
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"I aim to talk about the folk shamanistic practices of the Đạo Mẫu, the oldest form of spiritual practice in northern Vietnam. The paper also aims to discuss the religion in relation with the archetype of the Great Mother as understood by Erich Neumann. The ancient beliefs associated with the goddess Mẫu have served multiple historical purposes: from worshipping female warrior heroines that led armies against Chinese invaders in the 1st Century AD, considered to be incarnations of the Mother Goddess in difficult times, to allowing an avenue of empowerment for the women mediums that practiced shamanism and spiritism in the face of different actors trying to implement their belief systems and ideologies in the country."
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Urban, Hugh B. "DESEO, SANGRE Y PODER – GEORGES BATAILLE Y EL ESTUDIO DEL TANTRA HINDÚ EN EL NORESTE DE LA INDIA." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 3 (December 20, 2016): 26–48. http://dx.doi.org/10.32351/rca.v1.3.22.
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Este artículo analiza el tantra hindú y la adoración de la diosa en el noreste de la India. Para esto se vale de varias de las ideas de Bataille sobre el erotismo, el sacrificio y la transgresión, al tiempo que las repiensa de manera crítica. Específicamente, analiza la adoración de la diosa Kamakhya y su templo en Assam, que es venerado como uno de los más antiguos «centros de poder» o asientos de la diosa en el sur de Asia y como el centro del órgano sexual de la diosa. En muchos sentidos, el trabajo de Bataille es extremadamente útil para comprender la lógica de la transgresión y el uso de la impureza en esta tradición. Al mismo tiempo, sin embargo, este ejemplo también pone de manifiesto algunas tensiones en el trabajo de Bataille, especialmente, la cuestión de la sexualidad femenina y la representación de las mujeres. En el caso del tantra asamés, la sexualidad femenina juega un papel central e integral en los fenómenos más amplios de la transgresión, los gastos y el éxtasis en la experiencia religiosa. Como tal, se puede poner fructíferamente en diálogo con el trabajo de Bataille para una «teoría de la religión» crítica en la actualidad.Abstract: This article examines Hindu Tantra and goddess worship in northeastern India, by using but also critically rethinking several of Bataille’s insights into eroticism, sacrifice, and transgression. Specifically, the article examines the worship of the goddess Kamakhya and her temple in Assam, which is revered as one of the oldest “power centers” or seats of the goddess in South Asia and as the locus of the goddess’s sexual organ. In many ways, Bataille’s work is extremely useful for understanding the logic of transgression and the use of impurity in this tradition. At the same time, however, this example also highlights some tensions in Bataille’s work, particularly the question of female sexuality and women’s agency. In the case of Assamese Tantra, female sexuality plays a central and integral role in the larger phenomena of transgression, expenditure, and ecstatic religious experience. As such, it can be fruitfully put into dialogue with Bataille’s work for a critical “theory of religion” today.
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Tulley, Caroline. "Artifice of Daidalos." International Journal for the Study of New Religions 8, no. 2 (December 6, 2018): 183–212. http://dx.doi.org/10.1558/ijsnr.37403.
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This paper examines the representation of Minoan Crete within the feminist Goddess Movement, separatist, feminist, Dianic Witchcraft, and the maleonly Minoan Brotherhood. Analysis and critique of the matriarchalist understanding of Minoan material culture by these groups demonstrates that it is interpreted in a highly ideological manner that has little to do with actual Minoan religion.
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Guignard, Florence Pasche, and Giulia Pedrucci. "Motherhood(s) and Polytheisms: Epistemological and Methodological Reflections on the Study of Religions, Gender, and Women." Numen 65, no. 4 (May 2, 2018): 405–35. http://dx.doi.org/10.1163/15685276-12341505.
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AbstractThrough an approach that combines the academic study of religions with motherhood studies, this article examines rarely considered maternal aspects of Demeter, a goddess of the pantheon of ancient Greek religion. We first discuss theoretical input and concepts drawn from maternal theory that are relevant to uncover innovative lines of research on religious representations and practices in polytheistic systems of the past. In this way we also contribute to broader epistemological reflections in the history and study of religions. Then, considering theHomeric Hymnas well as key ritual elements of theThesmophoriafestival through the lenses of maternal theory, we examine the mother-daughter relationship and the role of the mother as maternal trainer. This concrete case study from the ancient Greek world demonstrates the relevance for historians of religions of considering past polytheistic systems while harnessing the fruitful interdisciplinary potential of maternal theory.
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Olyan, Saul M. "What do we really know about Women’s Rites in the Israelite Family Context?" Journal of Ancient Near Eastern Religions 10, no. 1 (2010): 55–67. http://dx.doi.org/10.1163/156921210x500503.
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AbstractWhat we know about the roles of women in Israelite family religion is a topic in need of reassessment. In this article, the author evaluates a number of common claims which have been made about family religion and gender. These include the idea that goddess worship was especially important to women; that Judean pillar figurines were used primarily or exclusively by women in their ritual activities; that the religious practices of ancient Israelite women overlapped little with those of men; and that birth-related ritual contexts were a special preserve of women.
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Mikinka, Aleksandra. "Magna Mater modernistów – kobiecość archetypiczna i inne aspekty boginiczności w epoce Młodej Polski." Białostockie Studia Literaturoznawcze, no. 22 (2023): 139–54. http://dx.doi.org/10.15290/bsl.2023.22.08.
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The Great Goddess is a figure/idea/deity that has been “resurrected” again and again over the past century and a half, both in the context of various scholarly studies and Western spirituality. The popularity of the concept of the Great Goddess is analyzed from the perspective of various disciplines: psychology, anthropology, history of religion, etc. The origins of this phenomenon – the great return and vindication of the female deity in culture – lie primarily in the 19th-century literary texts and philosophical essays. The pancultural motif of Magna Mater has already captured the attention of Polish literary scholars, but the research has mainly concerned contemporary works and has concentrated primarily on the fantasy genre. Drawing in particular from the field of depth psychology, the author of the article adopts similar research methods to analyze works from the turn of the 19th and 20th centuries. She seeks to discover in them the archetype of the Great Goddess, which already at that time began to inspire female and male artists. This resulted in extremely interesting literary creations and motifs, including Polish works.