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Journal articles on the topic 'Hero cult'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Henrichs, Albert. "The Tomb of Aias and the Prospect of Hero Cult in Sophokles." Classical Antiquity 12, no. 2 (1993): 165–80. http://dx.doi.org/10.2307/25010992.

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Sophocles' Oedipus at Colonus has traditionally been regarded as the poet's primary tragedy involving hero cult; this essay explores the more subtle but no less ritually explicit hero cult of the Aias first outlined by Burian. The passage, as Burian saw, occurs when the young Eurysakes kneels at his father's body and Teukros conducts an unusual combination of rites: supplication, curse, offering of hair, and magic (1168-84). One crucial direction to the child, kai phulasse (1180), however, is here not understood to be a paradox of the suppliant who "protects" what he seizes but rather his phys

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2

Whitley, James, and Carla M. Antonaccio. "An Archaeology of Ancestors: Tomb Cult and Hero Cult in Early Greece." American Journal of Archaeology 99, no. 4 (1995): 740. http://dx.doi.org/10.2307/506198.

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3

Antonaccio, Carla M. "Contesting the Past: Hero Cult, Tomb Cult, and Epic in Early Greece." American Journal of Archaeology 98, no. 3 (1994): 389. http://dx.doi.org/10.2307/506436.

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4

Petraki, Zacharoula. "Hero-cult in Plato’s Phaedo, Republic and the Laws." Synthesis 28, no. 2 (2021): e106. http://dx.doi.org/10.24215/1851779xe106.

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Plato’s Phaedo aims to restore the reputation of Socrates by transforming him from a political scapegoat of Athens to a hero of the city who had put him to death. As scholars have shown, the dialogue’s heroization of Socrates shares affinities with the religious tradition of the hero cult (see White, 2000; Nagy, 2015). In this article I argue that the conceptualization of the philosopher as a cult hero is developed further in the Republic and the Laws. The Republic presents Socrates as the “oikist” of the ideal polis, who makes religious decisions under the authority of god Apollo. In the same

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Hiltebeitel, Alf. "Dying before the Mahābhārata War: Martial and Transsexual Bodybuilding for Aravāṉ". Journal of Asian Studies 54, № 2 (1995): 447–73. http://dx.doi.org/10.2307/2058746.

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Two tamil mahābhārata folk cults that I have studied recreate the Indian epic's “sacrifice of battle” in their festivals, and rethematize, in the symbolic registers of south Indian village goddesses and regional kingdoms, its meditations on death and regeneration (Hiltebeitel {1976} 1990:245–360; 1988a:394–435). One is the cult of Draupadī (the epic's chief heroine); the other that of Kuttantavar, son of Arjuna (the epic's chief hero) and the serpent-woman UlupT. I will focus here primarily on the latter. Kuttantavar is a Tamil deity whose myths and rituals orchestrate multiple, multiform deat

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Currie, Bruno. "Euthymos of Locri: a case study in heroization in the Classical period." Journal of Hellenic Studies 122 (November 2002): 24–44. http://dx.doi.org/10.2307/3246203.

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AbstractEuthymos was a real person, an Olympic victor from Locri Epizephyrii in the first half of the fifth century BC. Various sources attribute to him extraordinary achievements: he received cult in his own lifetime; he fought with and overcame the ‘Hero of Temesa’, a daimon who in ritual deflowered a virgin in the Italian city of Temesa every year; and he vanished into a local river instead of dying (extant iconography from Locri shows him as a river god receiving cult a century after his death). By taking an integrative approach to Euthymos' legend and cult iconography, this article propos

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Smirnov, Sergey, and Alexey Buyakov. "Mikhail Natarov, the Russian Hero of the Battle of Khalkhyn Gol." Journal of Economic History and History of Economics 20, no. 1 (2019): 54–65. http://dx.doi.org/10.17150/2308-2588.2019.20(1).54-65.

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In May 1939, there was a large-scale military conflict between Japan and the Soviet Union as a result of Japanese provocative acts in the territory of Manchurian-Mongolian border near Nomonhan-Burd-Obo. It took place in the territory of the Mongolian People’s Republic. The Soviet Union won in September of the same year. The article, based on the unique archive documents and emigrants’ publications, presents a biography of a Russian emigrant, a military officer of Manchukuo army M. Natarov who died in the battle of Khalkhyn Gol in July 1939. The authors also analyze the rise of the cult of warr

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8

Whitley, James. "The Monuments That Stood before Marathon: Tomb Cult and Hero Cult in Archaic Attica." American Journal of Archaeology 98, no. 2 (1994): 213. http://dx.doi.org/10.2307/506636.

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9

Ivanovich Kolonitskii, Boris. "The Genealogy of the “Leader of the People”: Images of Leaders and the Political Language of the Russian Revolution of 1917." Russian History 45, no. 2-3 (2018): 149–77. http://dx.doi.org/10.1163/18763316-04502002.

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Boris Kolonitskii continues his studies of the cult of Alexander Kerensky in 1917 and the larger issues of the vocabulary used to describe leaders and the nature of cults and their relationship to authoritarianism in Russian and Soviet history. He reviews the linguistic fields surrounding such revolutionary figures as Miliukov, Rodzianko, Chernov, Plekhanov and Lenin and shows how politicians may become hostages of their own rhetoric. Hero image terminology can sanctify the leader. But even negative publicity or criticism can lead to the strengthening of the cult image. The construction of cul

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Grbic, Dragana. "The Thracian hero on the Danube new interpretation of an inscription from Diana." Balcanica, no. 44 (2013): 7–20. http://dx.doi.org/10.2298/balc1344007g.

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The paper looks at some aspects of the Thracian Hero cult on the Danube frontier of Upper Moesia inspired by a reinterpretation of a Latin votive inscription from Diana, which, as the paper proposes, was dedicated to Deo Totovitioni. Based on epigraphic analogies, the paper puts forth the view that it was a dedication to the Thracian Hero, since it is in the context of this particular cult that the epithet Totovitio has been attested in various variants (Toto-viti- / Toto-bisi- / Toto-ithi-).

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11

Che Jayoung. "The Hero Cult of Theseus and the Athenian Politics." Journal of Classical Studies ll, no. 24 (2009): 167–204. http://dx.doi.org/10.20975/jcskor.2009..24.167.

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12

KOWALZIG, BARBARA. "THE AETIOLOGY OF EMPIRE? HERO-CULT AND ATHENIAN TRAGEDY." Bulletin of the Institute of Classical Studies 49, Supplement_87 (2006): 79–98. http://dx.doi.org/10.1111/j.2041-5370.2006.tb02332.x.

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13

Unfricht, Armin. "Guilt and Atonement? Communal Disasters and the Creation of Hero-Cults in Ancient Greece." Sapiens ubique civis 1, no. 1 (2020): 29–56. http://dx.doi.org/10.14232/suc.2020.1.29-56.

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In Greek Antiquity, communal suffering and misfortune was often interpreted as resulting from divine or supernatural ill-will. In some accounts, it is a wrathful heros who is the cause, and a cult has to be instituted in order to appease him and possibly gain a powerful ally. In this article, I focus on narratives where the hero receiving a cult in this fashion is a historical figure. Specifically, I analyze the different elements of these narratives in regards to how they characterize and frame the hero and his relationship towards his community, focusing especially on the function of the col

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Carolyn Chabot Aslan. "A PLACE OF BURNING: Hero or Ancestor Cult at Troy." Hesperia: The Journal of the American School of Classical Studies at Athens 80, no. 3 (2011): 381. http://dx.doi.org/10.2972/hesperia.80.3.0381.

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Koch, Scheila Rotondaro. "Asclepius, the god-hero of healing: his cult and temples." Revista do Museu de Arqueologia e Etnologia. Suplemento, supl.12 (October 28, 2011): 51. http://dx.doi.org/10.11606/issn.2594-5939.revmaesupl.2011.113567.

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O presente artigo pretende discorrer sobre o surgimento do mito de Asclépio na Grécia e sua expansão na antiguidade. Foi a partir desse mito que se desenvolveram os santuários de cura e a medicina grega, posteriormente adotada pelos romanos (sob o epíteto de Esculápio)

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16

Riall, Lucy. "Hero, saint or revolutionary? Nineteenth-century politics and the cult of Garibaldi." Modern Italy 3, no. 02 (1998): 191–204. http://dx.doi.org/10.1080/13532949808454803.

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SummaryGiuseppe Garibaldi was the most enduring political hero of nineteenth-century Italy. His political image was inspired by both the romantic movement and religion and, in turn, inspired a new kind of charismatic popular politics. The first part of this article explores the sources and assesses the impact of the cult of Garibaldi during the Risorgimento. The second part examines the use made of Garibaldi's image after Italian unification and, especially, after his death. It finds that government attempts to glorify Garibaldi were relatively unsuccessful while the parallel, republican cult

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Bensimon, Fabrice. "Matthew ROBERTS, Chartism, Commemoration and the Cult of the Radical Hero." Revue d'histoire du XIXe siècle, no. 60 (June 1, 2020): 290–92. http://dx.doi.org/10.4000/rh19.7033.

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18

Hodkinson, Owen. "Book Review: Greek Hero-Cult and the Rise of Conversion Literature." Expository Times 120, no. 4 (2009): 199. http://dx.doi.org/10.1177/00145246091200041105.

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19

Steiner, Peter. "Making a Czech Hero: Julius Fučík Through His Writings." Carl Beck Papers in Russian and East European Studies, no. 1501 (January 1, 2000): 63. http://dx.doi.org/10.5195/cbp.2000.86.

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Peter Steiner's convincing and meticulous analysis of Julius Fucik'sReportage brings to my mind memories that are not particularly enjoyable. For me and those of my contemporaries who shared my political convictions in the early 1950s, the Fucik cult-for he had become the object of an officially enforced cult-was highly unpleasant, if not downright disgusting. There were many anti-Nazi resistance heroes like him, people who, unlike him, had been ready to die if they could take one or two of the enemy with them. But-through no fault of Fucik's-the others, mostly nonCommunist, such as Czechoslov

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20

Hungshik Oh. "The Hero Cult of Heracles and its historical Roots in ancient Greece." Journal of Classical Studies ll, no. 24 (2009): 131–66. http://dx.doi.org/10.20975/jcskor.2009..24.131.

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21

Jung-Sim Byun. "The Roles of Hero Cult in the Formation of Ancient Greek Polis." Journal of Classical Studies ll, no. 26 (2010): 145–86. http://dx.doi.org/10.20975/jcskor.2010..26.145.

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Dandekar, Ajay. "Landscapes in Conflict: Flocks, Hero-stones, and Cult in early medieval Maharashtra." Studies in History 7, no. 2 (1991): 301–24. http://dx.doi.org/10.1177/025764309100700207.

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23

Harrison, S. J. "Sophocles and the cult of Philoctetes." Journal of Hellenic Studies 109 (November 1989): 173–75. http://dx.doi.org/10.2307/632045.

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Amongst the legendary heroes who appear in leading roles in the surviving plays of Sophocles, it is noteworthy that Oedipus, Ajax and Heracles all received some form of divine worship in Attica, not to mention localities more readily associated with each of them. Sophocles is not unaware of this aspect of each of these figures, but where the future prospect of their cult is alluded to in the plays, such allusions are not always prominent or explicit; though the future cult of the Oedipus of the Oedipus Coloneus is crucial for the play, it is only directly mentioned in a few passages, while the

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24

Roberts, Matthew. "Chartism, Commemoration, and the Cult of the Radical Hero, c.1770-c.1840." Labour History Review 78, no. 1 (2013): 3–32. http://dx.doi.org/10.3828/lhr.2013.2.

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Godunov, K. V., and V. V. Volokhova. "LOCAL CULT OF THE REVOLUTIONARY HERO: MEMORY OF THE TERRORIST A. M. KUZMIN IN PETROZAVODSK." Учёные записки Петрозаводского государственного университета 176, no. 7 (2018): 54–62. http://dx.doi.org/10.15393/uchz.art.2018.230.

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26

Delacruz, Michael. "Echoes of the Tragic in the Sacred Landscape of Ancient Salamis: A Geospatial Analysis of Hero Cult." Journal of Greek Archaeology 6 (2021): 249–90. http://dx.doi.org/10.32028/9781789698886-12.

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What follows is a geospatial analysis of the sacred landscape of Ancient Salamis, an island polity located in the Saronic Gulf, which has been traditionally identified as the seat of the House of Telamon, from where Ajax the Greater (Αἴας ὁ Τελαμώνιος) reputedly launched his expedition to support the campaign against Troy (Iliad. 2.557). In particular, this analysis focuses on the relationship between two sanctuaries purported to be dedicated to Ajax and possibly coexisting during the late Classical and early Hellenistic periods (Figure 1): the first, the principal Temple of Ajax (ναὸς Αἴαντος

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27

Adams, Sarah J. "Democratizing Abolitionism: Anti-slavery Discourses and Sentiments in August von Kotzebue's Die Negersklaven (1796)." Cultural History 9, no. 1 (2020): 26–45. http://dx.doi.org/10.3366/cult.2020.0207.

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Despite their peripheral position in the Atlantic slave trade, authors of the late eighteenth-century German states composed a number of dramas that addressed imperialism and slavery. As Sigrid G. Köhler has argued (2018), these authors aimed to exert political leverage by grounding their plays in the international abolitionist debate. This article explores how a body of intellectual texts resonated in August von Kotzebue's bourgeois melodrama Die Negersklaven (1796). In a sentimental preface, he mentions diverse philosophical, historical and political sources that contributed to the dramatic

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Salman, Jeroen. "An Early Modern Mass Medium: The Adventures of Cartouche in Dutch Penny Prints (1700–1900)." Cultural History 7, no. 1 (2018): 20–47. http://dx.doi.org/10.3366/cult.2018.0157.

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This article demonstrates the social and cultural significance of eighteenth and nineteenth century Dutch penny prints – one of the first mass media in European history. By using a combination of media and cultural historical approaches (Henry Jenkins, John Fiske) and an anthropological perspective (Eric Hobsbawm) it asserts that, contrary to common notion, penny prints were not just part of a commercialized, conformist mass culture, but existed as a form of social resistance and protest as well. This new insight is based on the analysis of the adaption and publication history of the eighteent

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Kerimkulova, R. O., and Sh I. Ibraev. "Transformation of auxiliary mythological characters in the heroic epic of the Turkic peoples." Bulletin of the L.N. Gumilyov Eurasian National University. Political Science. Regional Studies. Oriental Studies. Turkology Series. 135, no. 2 (2021): 130–37. http://dx.doi.org/10.32523/2616-6887/2021-135-2-130-137.

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The image of the myth in the epic of the Turkic peoples is preserved in the function of auxiliary characters. The plot, motive, and mythology of the myth have a structural meaning at different levels of the epic, as well as the image of the characters and the burden on them. Among them are a tulpar, an auxiliary, a hero's wife, or a girl in love with him, a ghost, a saint, a fairy, a diyu, etc., who saves the hero from trouble. It is no coincidence that in the heroic epic the hero's spirit is associated with the cult of ancestors. Because it is a myth that the source of unparalleled strength a

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Rudling, Per Anders. "The Cult of Roman Shukhevych in Ukraine: Myth Making with Complications." Fascism 5, no. 1 (2016): 26–65. http://dx.doi.org/10.1163/22116257-00501003.

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Ukrainian president Viktor Iushchenko’s posthumous designation of Roman Shukhevych (1907–1950), the supreme commander of the Ukrainian Insurgent Army (upa) as a Hero of Ukraine in 2007 triggered intense, and polarized debates in Ukraine and abroad, about Second World War-era Ukrainian nationalism and its place in history. Particularly sensitive are Roman Shukhevych’s whereabouts in 1940–1943, when he served in German uniform, as a Hauptmann, or captain, in the battalion Nachtigall in 1941 thereafter, in 1942–1943 in Schutzmannschaft battalion 201, taking part in ‘anti-partisan operations’ in o

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Jenks, Timothy. "Contesting the Hero: The Funeral of Admiral Lord Nelson." Journal of British Studies 39, no. 4 (2000): 422–53. http://dx.doi.org/10.1086/386227.

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In the days before Christmas 1805, William Thomas Fitzgerald's Nelson's Tomb; a Poem made its appearance in London book shops. Fitzgerald was one of the foremost loyalist versifiers of his day—and had previously published an ode to Nelson after the Battle of the Nile. When he took pen in hand, Britain was mourning Nelson's recent death at Trafalgar. Nelson's Tomb then, considered the manner in which Britons would mark his passing. Nelson's funeral would be, Fitzgerald boasted, “no hireling pageant.”Fitzgerald's words conveyed the contemporary loyalist sense that the funeral for Lord Nelson wou

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Lazareva, T. G. "CULT OF A HERO IN ANCIENT GREEK MYTHS AND THE YAKUT OLONKHO AS A REFLECTION WORLDWIDE PEOPLE." Globus 29, no. 3 (2019): 4–5. http://dx.doi.org/10.31618/2658-5197-2019-29-3-2.

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Srivastava, Vinay Kumar. "The Rathore Rajput Hero of Rajasthan: Some Reflections on John Smith's." Modern Asian Studies 28, no. 3 (1994): 589–614. http://dx.doi.org/10.1017/s0026749x00011872.

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Few books are exemplars of real hard work sustained over a lengthy period of time as is John Smith's The Epic of Pabuji(1991). Starting his investigation of the scroll of cloth painting in 1973, a huge structure measuring fifteen feet by four, locally termed par, before which this epic is sung by a special caste of people, lower in hierarchy, called Naik Bhopa, Smith in a span of eighteen years has accomplished a work of lasting stay in the ethnographic tradition of south Asia as well as the discipline of folklore in general. Before this book was published, he had also contributed some importa

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Blatherwick, Helen. "‘And the Light in his Eyes Grew Dark’: The Representation of Anger in an Egyptian Popular Epic." Cultural History 8, no. 2 (2019): 226–47. http://dx.doi.org/10.3366/cult.2019.0201.

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Sīrat Sayf ibn Dhī Yazan is a late-medieval Egyptian popular epic that tells the story of the foundation of Egypt and conquest of the world by its hero, the Yemeni king Sayf. It is one of a group of narratives known as the siyar shaʿbiyya, Arabic popular epics or romances. As a genre, their core concerns are issues of identity, the collective anxieties of the social unit, and that unit's struggle to maintain its integrity. Sīrat Sayf explores these issues in large part through the thematic use of gender, according to which the male, patriarchal forces of order are in tension with the female fo

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Trajkov, Jasmina. "Branko and the fairy: The role of art and visual culture in popularization of the cult of national hero." Kultura, no. 131 (2011): 123–33. http://dx.doi.org/10.5937/kultura1131123t.

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DARCHIEV, A. V., and А. В. ДАРЧИЕВ. "ON THE MILITARY CULT OF THE ALANS." Известия СОИГСИ, no. 24(63) (July 7, 2017): 5–17. http://dx.doi.org/10.23671/vnc.2017.63.9447.

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В статье рассматривается культ военного божества, занимавший важное место в религиозных представлениях аланов. Сопоставление сведений античных источников с данными фольклора и этнографии осетин, современных потомков аланов, проясняет не- которые черты этого культа. Давнее предположение Б. Бахраха о том, что бог войны, почитавшийся аланами в виде меча, был также и повелителем загробного мира, находит подтверждение в осетинском эпосе. Нартовский герой Батраз, который считается эпи- ческой ипостасью бога войны, выступает и как владыка загробного мира. В пользу этого свидетельствуют и некоторые сп

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Chavoshian, Sana. "From military hero to martyr: crafting singularity and the formation of Muslim collective subjectivity in an Iranian statist ritual." Asiatische Studien - Études Asiatiques 75, no. 3 (2021): 859–79. http://dx.doi.org/10.1515/asia-2021-0003.

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Abstract The staging of the funeral procession of Major General Qasem Soleimani (d. 3 January 2020) strengthened the Iranian state’s legitimation amidst the crisis related to intensified US sanctions. Images of his funeral parade across the country with its dense mourning crowd were circulated widely and commented on in both Iran’s official media and the international media. In response to these images, media commentaries engaged obsessively and exclusively with the biographical reviews that emphasised his heroic individuality and charismatic figure. This article engages critically with these

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Povedák, István. "“SURVIVOR HEROES” AND RISING HEROES. DISCREPANCIES IN THE CONTEMPORARY HERO CULT“JUNAKI PREŽIVELCI” IN NASTAJAJOČI JUNAKI. NESKLADJA V SODOBNEM KULTU JUNAKOV." Traditiones 43, no. 1 (2017): 65. http://dx.doi.org/10.3986/traditio2014430106.

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Lazurko, L. "The Cult of the Hero in Ancient Poland in the perception of the staff of the magazine “Kwartalnik Historyczny” (1887–1939)." Cherkasy University Bulletin: Historical Sciences, no. 1 (2019): 23–31. http://dx.doi.org/10.31651/2076-5908-2019-1-23-31.

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Bobrovnikov, V. O. "Abu Muslim in Cultural Memory of the Dagestan Muslims." Islam in the modern world 15, no. 3 (2019): 81–110. http://dx.doi.org/10.22311/2074-1529-2019-15-3-81-110.

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The article investigates cultural memory of a very long islamization happened in the Caucasus from the 7th through the beginning of the 19th centuries as it was reﬂected in the cult of Muslim saints, namely in the case of sheikh Abu Muslim who is believed to have converted Caucasus highlanders into Islam in the early Islamic period. His name appears in countless chronicles and memorials. The sheikh, his relatives and companions are credited with dozens of shrines. The study is based on the texts of Arabiclanguage chronicles and commemorative notes (tawarikh), compared with the data of epigraph

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Akser, Murat. "Auteur and Style in National Cinema: A Reframing of Metin Erksan's Time To Love." CINEJ Cinema Journal 3, no. 1 (2014): 162–80. http://dx.doi.org/10.5195/cinej.2013.57.

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This essay will hunt down and classify the concept of the national as a discourse in Turkish cinema that has been constructed back in 1965, by the film critics, by filmmakers and finally by today’s theoretical standards. So the questions we will be constantly asking throughout the essay can be: Is what can be called part of national film culture and identity? Is defining a film part of national heritage a modernist act that is also related to theories of nationalism? Is what makes a film national a stylistic application of a particular genre (such as melodrama)? Does the allure of the film com

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Salapata, Gina. "LACONIAN AND MESSENIAN PLAQUES WITH SEATED FIGURES: THE SOCIO-POLITICAL DIMENSION." Annual of the British School at Athens 108 (November 2013): 187–200. http://dx.doi.org/10.1017/s0068245413000130.

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The characteristic terracotta plaques with seated figures accompanied by snakes were created for local use, as they are hardly ever found outside Laconia and Messenia. They served a type of cult, the heroic, as shown by both their widespread distribution in this region and their complete absence from divine sanctuaries. Their generalised and standardised iconography made them versatile offerings that could be used in various contexts, with the seated figure acquiring the identity of the locally honoured hero in a specific sanctuary setting. Distribution patterns also show variety. In Laconia,

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Barrett, T. H. "Towards a date for the Chin-so liu-chu yin." Bulletin of the School of Oriental and African Studies 53, no. 2 (1990): 292–94. http://dx.doi.org/10.1017/s0041977x00026094.

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The Chin-so liu-chu yin is a text of twenty-nine fascicles preserved in the Taoist canon in the form of a revelation to Chang Tao-ling, the late Han founder of the Taoist religion, to which comments by Li Ch‘un-feng (602–670) are attached. Though scholars have not so far addressed the question of the origins of the text itself, a certain willingness to accept the attribution of the commentary has already been made manifest. Yet to the eye of the expert in Sung Taoism this attribution raises serious doubts: text and commentary display features much more reminiscent of Sung religion than that of

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Jones, Christopher P. "Philostratus' Heroikos and its Setting in Reality." Journal of Hellenic Studies 121 (November 2001): 141–49. http://dx.doi.org/10.2307/631832.

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AbstractThis paper discusses the background in reality of the Heroikos (Dialogue concerning Heroes), which is ascribed to Philostratus of Athens, and is mainly devoted to the hero Protesilaos. After a summary of the work, the paper considers it from four aspects. The time of writing falls after 217 (the second victory at Olympia of the athlete Helix of Phoenicia); there may be a reference to events in Thessaly under the emperor Alexander Severus (222-235). If the author is the well-known Philostratus, then such a date also implies a dramatic date in the author's own time. This is corroborated

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Yakovkin, E. "“Killed at Nomonhan”: Creation of the Hero Cult as an Example of Anti-Soviet Propaganda among the Russian Far Eastern Emigration (1939–1945)." Problemy Dalnego Vostoka, no. 2 (April 2019): 144–50. http://dx.doi.org/10.31857/s013128120004648-3.

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Турыгин, А. А., and Е. В. Зимина. "The British Jingo and the German Viking: the Emergence and Reception of the Colonial Hero Image of Cecil Rhodes and Carl Peters." Диалог со временем, no. 77(77) (November 29, 2021): 261–76. http://dx.doi.org/10.21267/aquilo.2021.77.77.017.

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Литература, наряду с официальными источниками, может дать представление о формировании культа двух одиозных деятелей колониальной эпохи – Сесила Родса и Карла Петерса. Их деятельность на африканском континенте, получившая неоднозначную оценку при жизни, впоследствии была переосмыслена официальной пропагандой, привела к изменению общественного мнения о колониализме и имперских ценностях. Африканское прошлое Империи в Великобритании вылилось в одну из форм протеста 2020 г., в то время как в Германии его пересмотр был связан с оценками национал-социализма, реанимировавшего идеи колониализма. The

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György V., Imola. "The Myth-Shaping Power of a Past Vision of the Future." Acta Universitatis Sapientiae, Philologica 5, no. 2 (2014): 185–202. http://dx.doi.org/10.2478/ausp-2014-0014.

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Abstract The creation of an era itself, as rhetoric of time, creates the otherness from which it builds up its own borders. Thus the creation of an era goes hand in hand with identity formation. The beginning of the 20th century, as the boundary of an era, appears as such a self-reflective moment in the life of Târgu Mureş. The study aims at presenting the social, economic and cultural changes of this period, notably the time when György Bernády was the mayor, the most significant period of urbanization of the town, the moment of the conscious designation of the above mentioned boundary of an

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Şare, Tuna. "The sculpture of the Heroon of Perikle at Limyra: the making of a Lycian king." Anatolian Studies 63 (July 11, 2013): 55–74. http://dx.doi.org/10.1017/s0066154613000045.

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AbstractAs one of the many monumental tombs of fourth-century BC Anatolia, the Heroon of Perikle at Limyra is usually overshadowed by the earlier and better preserved Nereid Monument of Xanthos. Its owner, Perikle, is seen as either a mediocre pro-Achaemenid dynast or a fan of his namesake, the Athenian strategos, a view reflected in previous assessments of the stylistic pedigree of the tomb’s ornamentation. But a re-examination of the Heroon’s sculptural programme that places the cella friezes, karyatids and akroteria within their historical context shows the tomb to be Perikle’s announcement

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Neils, Jenifer. "Bulls and rams. The sacrifice to Erechtheus." Opuscula. Annual of the Swedish Institutes at Athens and Rome 14 (November 1, 2021): 331–39. http://dx.doi.org/10.30549/opathrom-14-15.

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The earliest literary reference to animal sacrifice in Athens is the passage in Homer’s Iliad (2.550–551) that mentions Athenian youths propitiating their legendary king Erechtheus with bulls and rams. It is surprising that this passage has not been associated with the north frieze of the Parthenon, where twelve young men are leading four bovines and four sheep to sacrifice, in contrast with the ten cows on the south frieze which clearly represent the hecatomb for Athena Polias at the Panathenaia. While it is difficult to ascertain the sex of these eight animals, the horns and size of the shee

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Gigova, Irina. "In Defense of Native Literature: Writers’ Associations, State and the Cult of the Writer in pre-1945 Bulgaria." Slavic Review 77, no. 2 (2018): 417–40. http://dx.doi.org/10.1017/slr.2018.129.

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Looking at Bulgarian society and cultural life of the first half of the 1900s, this study scrutinizes a common belief in the high public esteem reserved for poets and writers in eastern Europe. It demonstrates that the creators of literature (and the national arts in general) occupied a precarious position in a society without a sustainable cultural market. The predicament of Bulgarian writers, however, was that of many European literati in early 1900s competing for readers’ attention with a rising mass culture. Placing Bulgarian writers in a broader interwar framework, this article explores t

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