Relevant bibliographies by topics / Gods, Aryan

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Academic literature on the topic 'Gods, Aryan'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Gods, Aryan"

1

K, Manivasagam. "Murugan myth - Morality stands and lives long - Religion and religious norms." International Research Journal of Tamil 3, S-2 (2021): 66–71. http://dx.doi.org/10.34256/irjt21s213.

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Ideological forms have been one of the cultural forms of human dialectics. When ideologies were designed to develop human psychology, all the functional forms of human movement were formed with the focus of the ideology. In that respect, the ideological invasion and its cult ivory have been carried out all over the world. In the broad era, vedic cultural creations and ideologies dominated the ideological forms of the landscape or the aboriginal peoples. They were also built up as the first and the highest. The arrival of aryans and the spread of Aryan culture led to the creation of many myths
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2

Sirisawad, Natchapol. "The Relationship Between Buddhism and Indigenous Beliefs and People as Reflected in the Names of Lokapālas in Early Buddhist Literature." MANUSYA 19, no. 1 (2016): 67–82. http://dx.doi.org/10.1163/26659077-01901004.

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The purpose of this article is to analyze aspects of the relationship between Buddhism, indigenous beliefs and people through the names of lokapālas in early Buddhist literature, and especially the names of the three great kings, Dhataraṭṭha, Virūḷha (or Virūḷhaka), and Virūpakkha. The study revealed that the name of the three great kings, Dhataraṭṭha, Virūḷha (or Virūḷhaka), and Virūpakkha, may reflect traces of earlier or contemporaneous indigenous beliefs and people who had cultural encounters with Buddhism. The indigenous beliefs consist of the nāga cult, belief in spirits, early practice
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3

Banerji, Chitrita. "The Propitiatory Meal." Gastronomica 3, no. 1 (2003): 82–89. http://dx.doi.org/10.1525/gfc.2003.3.1.82.

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This article is an analysis of the varied ways in which the meal has been used as a tool for appeasement and propitiation in Bengali Hindu society from ancient times. Bengal is a region that is naturally fertile and yet is often subjected to the fearsome destruction of floods and cyclones. The uncertainty of life has always been palpable here. The numerous rivers that make the region a delta also made Bengal the last hinterland of Aryan exploration and settlement in ancient times. Pre-Aryan inhabitants, whom historians describe as proto-Australoid, subscribed to animistic beliefs, which blurre
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4

Pažėraitė, Aušra Kristina. "LINGVISTINIAI TAPATYBĖS VIRSMAI." Religija ir kultūra 6, no. 1-2 (2009): 69–83. http://dx.doi.org/10.15388/relig.2009.1.2775.

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Straipsnyje atliktas vieno iš naujausių religinių judėjimų Rusijoje, pavadinimu „Senosios Rusijos pravoslavų sentikių-inglingų bažnyčia“ (Древнерусская церковь православных староверов-инглингов), tyrimas. Tai neopagoniškasis judėjimas, kurio įkūrėjas Aleksandras Jurjevičius Chinevičius, naudodamas įvairias lingvistines manipuliacijas, savo paties nežinia iš kur paimtas ir vis plačiau tiek popieriniu, tiek elektroniniu pavidalu platinamas „Slavų Vedas“, bando pagrįsti savo pretenzingą doktriną apie slavų (turimi omenyje rusai)-arijų kilmę iš protėvių-dievų (Peruno) prieš daugelį šimtų tūkstanči
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5

Benes, Tuska. "The Shared Descent of Semitic and Aryan in Christian Bunsen’s History of Revelation." Philological Encounters 2, no. 3-4 (2017): 270–95. http://dx.doi.org/10.1163/24519197-12340027.

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The desire to uphold monogenesis encouraged Christian Bunsen (1791-1866) to bridge the Semitic and Indo-European language families. Bunsen’s identifying ancient Egyptian as a linguistic bridge had implications for the supposed history of God’s revelation to humankind, as well as for German conceptions of “Semitic” as a racial category in the 1840s. The rise of Sanskrit as a possible Ursprache, as well as new critical methods and the rationalist critique of revelation, altered the position Egypt once held in ancient wisdom narratives. However, the gradual decipherment of hieroglyphs and efforts
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6

ИВАНЕНКО, А. В. "TOWARDS THE CULTURAL TERM SANSKR. GODH MA, GODHUMA SEMANTIC RECONSTRUCTION." Известия СОИГСИ, no. 39(78) (March 31, 2021): 83–92. http://dx.doi.org/10.46698/vnc.2021.78.39.007.

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В предлагаемой статье предпринимается попытка восстановить семантику древнеиндийского культурного термина, в прошлом обозначавшего сперва дикие, а затем и культурные сорта пшеницы triticum aestivum. Анализ материала позволяет рассматривать др.-инд. go-dhma ‘пшеница’ как производное от gaudhūma ‘отруби’ ← ‘коровья пшеница (как обозначение отрубей)’. При этом возникновение go-dhma ‘пшеница’ хронологически должно было приблизительно совпасть с монофтонгизацией gau- в gau-dhūma. Предложенное в статье объяснение семантики др.-инд. go-dhma ‘пшеница’ основывается на авторском объяснении др.-инд. d
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7

Helleman, Wendy Elgersma. "Predication according to Substance and Relation." Augustinianum 59, no. 2 (2019): 453–74. http://dx.doi.org/10.5840/agstm201959228.

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Well-known Augustinian scholars have complained about unresolved issues and the nature of argumentation of De Trinitate 6. In this book Augustine examines the role of 1 Cor. 1:24, Christum […] dei sapientiam in anti-Arian polemic, and critiques what may be considered quasi-relational predication of divine wisdom. The present essay surveys recent scholarship on book 6, with special attention to the commentary of M. Carreker, affirming the role of logic in this book. It examines Augustine’s understanding of the genitive in the key phrase, sapientia dei, and recognizes that, in spite of his criti
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C, Lalitha. "Naga Worship and Nagas in Villibharata." International Research Journal of Tamil 3, S-2 (2021): 88–93. http://dx.doi.org/10.34256/irjt21s217.

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The ancients thought that snakes had a unique power to kill because of their venomous nature. That is why serpents are worshiped as gods. The people who worship are called Nagas. Later they were portrayed as cobra-shaped men. The Aryans captured their place and the war arises. In mythology, epics and religions, the practice of combining snakes is found in many parts of the world. Later this worship is linked to religion. However, in Villibharata, countless Nagas have been destroyed. Over time, Naga worship and Nagas have been changing in various understandings with various religions and changi
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9

Strechie, Mădălina. "The 10,000 Persian Immortals, a Model for the Special Indoeuropean Troops." International conference KNOWLEDGE-BASED ORGANIZATION 26, no. 1 (2020): 143–50. http://dx.doi.org/10.2478/kbo-2020-0022.

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AbstractThe history of humanity got from the Persians the first imperial organization, the first process of integration of the conquered ones, the first postal service, the most effective means of communication at the dawn of Antiquity, and also the best organized militarized services.The most special of the Indo-European Antiquity troops was the Royal Guard, founded by Darius I, one of the great kings of humanity, a political titan, and equally an extraordinary general through his institutional creations of force. The Royal Guard of Darius I, known in history as the 10,000 immortals, is the s
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10

Zvelebil, K. V. "Rāvaṇa the Great in modern Tamil fiction". Journal of the Royal Asiatic Society of Great Britain & Ireland 120, № 1 (1988): 126–34. http://dx.doi.org/10.1017/s0035869x00164184.

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The title of this brief essay is an echo of the title of a book once famous, nowadays almost forgotten: M. S. Purnalingam Pillai, Ravana the Great: King of Lanka (Munnirpallam, 1928). The same author, in his better-known Tamil Literature (1929) wrote: “The ten-faced and twenty-armed Ravana was apparently a very intelligent and valiant hero, a cultured and highly civilized ruler, knew the Vedas and was an expert musician. He took away Sita according to the Tamilian mode of warface, had her in the Asoka woods companioned by his own niece, and would not touch her unless she consented.” With this
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Books on the topic "Gods, Aryan"

1

Les dieux souverains des indo-européens. 3rd ed. Gallimard, 1986.

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2

Dumézil, Georges. Mitra-Varuna: An essay on two Indo-European representations of sovereignty. 2nd ed. Zone Books, 1988.

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3

Arman, Armand Pierre. Arman: Gods and goddesses. Marisa del Re Gallery, 1986.

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4

Border, Rosemary. 101 cynllun i godi arian poced. Gomer, 1994.

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Arman. Arman: Gods and goddesses : October 7-November 15, 1986. Marisa del Re Gallery, 1986.

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6

Bai︠a︡sgalan, Sh. Arvan khangal burkhadyn takhilga: (Ikh I︠u︡an' gu̇ṙnėės XXI zuun). Interpress, 2011.

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7

Raḣmonov, Ėmomalī. Oriëiḣo va shinokhti tamadduni Oriëī: Andeshaḣo dar ostonai jashni soli buzurgdoshti tamadduni Oriëī = ariĭt︠s︡y i poznanie ariĭskoĭ t︠s︡ivilizat︠s︡ii ; razmyshlenii︠a︡ nakanune prazdnovanii︠a︡ goda ariĭskoĭ t︠s︡ivilizat︠s︡ii = Aryans and knowledge of the Aryan civilization ; reflections before celebrating year of an Aryan civilization. Irfon, 2006.

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8

Hermann, Parzinger, Terebenin Vladimir, and Nagler Anatoli, eds. Der Goldschatz von Aržan: Ein Fürstengrab der Skythenzeit in der südsibirischen Steppe. Schirmer Mosel, 2006.

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9

Daley, SJ, Brian E. The Early Arian Controversy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199281336.003.0004.

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The controversy over the theology of Arius was really over how to imagine a connection between a wholly transcendent God and the present world. Arius saw in Jesus a mediator, divinely generated to connect the world with God. The bishops at Nicaea asserted that this Son of God is of one substance with God his Father. Marcellus of Ancyra insisted that Father and Son cannot be numerically distinct agents, but different historical personifications of one transcendent being. Eusebius of Caesaraea, originally sympathetic to Arius, continued after Nicaea to insist that the Son is divine only by a pri
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10

Lang, Andrew. Gods of the Aryans of India. Kessinger Publishing, 2005.

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Book chapters on the topic "Gods, Aryan"

1

Fay, Edwin W. "I.—THE ARYAN GOD OF LIGHTNING." In The Aryan God of Lightning. Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463221935-001.

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2

Gardell, Mattias. "Globalization, Aryan Paganism, and Romantic Men with Guns." In Gods of the Blood. Duke University Press, 2003. http://dx.doi.org/10.1215/9780822384502-009.

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"Globalization, Aryan Paganism, and Romantic Men with Guns." In Gods of the Blood. Duke University Press, 2003. http://dx.doi.org/10.2307/j.ctv11vc85p.12.

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"8. Globalization, Aryan Paganism, and Romantic Men with Guns." In Gods of the Blood. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822384502-010.

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"4.Wolf-Age Pagans: The Odinist Call of Aryan Revolutionary Paganism." In Gods of the Blood. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822384502-006.

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Sarkar, Tanika. "How the Sangh Parivar Writes and Teaches History." In Majoritarian State. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190078171.003.0009.

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Beginning with the writings on history by Savarkar and Golwalkar, Tanika Sarkar analyses how Hindu nationalists essentially understand Indian history as a Hindu history. She shows how this understanding of history has slowly percolated through the RSS network of schools and institutions. More recently, this version of history has been inserted into official curricula and history textbooks, from English language textbooks at both the national level, to a range of vernacular textbooks at the state level. Sarkar proceeds to demonstrate that an older and less known Hindu nationalist agenda for historical research has gained force across the country since 2014. This agenda consists of three main aims: a) to elevate the vast corpus of Sanskritpuranas (myths, legends, stories) to the status of literal historical sources; b) to refute the so-called ‘Aryan invasion hypothesis’ and to show that Brahmanical Hinduism is the original religion and civilization of the subcontinent; and c) to incorporate vast numbers of local and tribal gods and legends into an overall national and Brahmanical structure of history and sacred geography. All these initiatives are promoted and generated by a vast base of volunteers and RSS activists across India.
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7

Parpola, Asko. "From the dialects of Old Indo-Aryan to Proto-Indo-Aryan and Proto-Iranian." In Indo-Iranian Languages and Peoples. British Academy, 2003. http://dx.doi.org/10.5871/bacad/9780197262856.003.0003.

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The Aryan or Indo-Iranian languages are divided into two basic groups, Indo-Aryan (i.e. languages nowadays mainly spoken in India in its pre-1947 sense of South Asia) and Iranian (i.e. languages nowadays mainly spoken in Iran, also rather in the historical sense of the Persian Empire, which extended to Central Asia and the Indus Valley). This chapter discusses how this dialectal split goes back to the very emergence of Proto-Aryan from Late Proto-Indo-European, far from India and Iran.
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8

"Frontmatter." In The Aryan God of Lightning. Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463221935-fm.

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9

Moskalenko, Sophia, and Clark McCauley. "What is Different About Lone Wolf Terrorists?" In Radicalization to Terrorism. Oxford University Press, 2020. http://dx.doi.org/10.1093/wentk/9780190862596.003.0007.

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Who is a lone wolf terrorist? Sometimes called a lone actor terrorist, a lone wolf terrorist acts alone, without support from a terrorist group or organization. Modern use of the term goes back to Tom Metzger, founder of the White Aryan Resistance, who argued in...
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Jackson, Timothy P. "Naming Good and Evil." In Mordecai Would Not Bow Down. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197538050.003.0007.

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Both pseudoscience and pseudo-ethics appear to embrace legitimate means and ends, while actually subverting them. Analogously, Nazism did not simply deny or contradict Judaism; it borrowed from Judaism and twisted it to its own purposes. Here I analyze eight interwoven dynamics of Hitlerite deceit: (1) the appeal to schadenfreude rather than to a sense of justice; (2) the masking of schadenfreude itself as a sense of justice; (3) the appeal to “Nature” rather than to God; (4) the masking of “Nature” itself as God; (5) the rejection of many Jewish and Christian teachings as anti-Aryan; (6) the masking of Jesus himself as an anti-Semitic Aryan; (7) the rejection of Jewish “legalism” as decadent and racially motivated; and (8) the masking of Nazi racism and genocide as itself legal. So many leaps of illogic are involved that some commentators doubt that the Nazi leadership believed what they were saying, but I do not underestimate the aptitude for self-deception at every level of the Third Reich.
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Conference papers on the topic "Gods, Aryan"

1

McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were
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