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Journal articles on the topic 'Inanna'

Author: Grafiati

Published: 4 June 2021

Last updated: 23 February 2023

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1

Abrahams, Tamsin. "INANNA—PAIN, ECHO AND REBIRTH." Dramatherapy 30, no. 3 (2009): 13–16. http://dx.doi.org/10.1080/02630672.2009.9689755.

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2

Cooper, Marc. "Inanna. Diane Wolkstein and Geoffrey Gordon." Biblical Archaeologist 53, no. 4 (1990): 239–40. http://dx.doi.org/10.2307/3210175.

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3

Rubio, Gonzalo, and Yitschak Sefati. "Inanna and Dumuzi: A Sumerian Love Story." Journal of the American Oriental Society 121, no. 2 (2001): 268. http://dx.doi.org/10.2307/606565.

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4

Lion, Brigitte. "Dame inanna-ama-mu, scribe à Sippar." Revue d'assyriologie et d'archéologie orientale 93, no. 1 (2001): 7. http://dx.doi.org/10.3917/assy.093.0007.

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5

Collins, Paul. "The Sumerian Goddess Inanna (3400-2200 BC)." Papers from the Institute of Archaeology 5 (November 15, 1994): 103. http://dx.doi.org/10.5334/pia.57.

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6

Bidmead, Julye, and Marilyn Love. "Ištar’s Journey: Above and Below." Culture and Cosmos 22, no. 1 (2018): 5–28. http://dx.doi.org/10.46472/cc.0122.0203.

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Astral information appears in a wide variety of cuneiform texts: astronomical manuals, omen series, reports written by celestial diviners to the kings, letters, prayers, and myths. This paper examines one of these myths, Inanna/Ištar’s Descent into the Netherworld, to trace the parallels between Inanna/Ištar’s journey in the netherworld and the planet Venus. The Mesopotamian goddess Inanna/Ištar is represented in her astral aspect as Venus, who is both the evening star, visible after sunset, and the morning star, visible before sunrise. In the myth, she travels from the ‘great heavens above’ i

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7

Sjöberg, Åke W. "A Hymn to Inanna and Her Self-Praise." Journal of Cuneiform Studies 40, no. 2 (1988): 165–86. http://dx.doi.org/10.2307/1359660.

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8

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 Sume

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9

Grahn, Judy. "Ecology of the Erotic in a Myth of Inanna." International Journal of Transpersonal Studies 29, no. 2 (2010): 58–67. http://dx.doi.org/10.24972/ijts.2010.29.2.58.

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10

Galati, Michelle. "Rosanna Micelotta Battigelli, La Brigantessa. Toronto: Inanna Publications, 2018." Italian Canadiana 33 (April 28, 2022): 330–32. http://dx.doi.org/10.33137/ic.v33i.38542.

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11

Harris, Rivkah. "Inanna-Ishtar as Paradox and a Coincidence of Opposites." History of Religions 30, no. 3 (1991): 261–78. http://dx.doi.org/10.1086/463228.

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12

Farber, Gertrud. ""Inanna and Enki" in Geneva: A Sumerian Myth Revisited." Journal of Near Eastern Studies 54, no. 4 (1995): 287–92. http://dx.doi.org/10.1086/373771.

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13

No, Yi Kyun. "In Quest of the Orbit of Inanna, the Archetype of Erotica." Treatise on The Plastic Media 24, no. 2 (2021): 105–17. http://dx.doi.org/10.35280/kotpm.2021.24.2.12.

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14

Alster, Bendt, and Konrad Volk. "Inanna und Šukaletuda: Zur historisch-politischen Deutung eines sumerischen Literaturwerkes." Journal of the American Oriental Society 119, no. 4 (1999): 687. http://dx.doi.org/10.2307/604850.

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15

Kerr, Roalind. "With(holding) the Knife: Representing the Unrepresentable (Wo)man inAnna." Modern Drama 39, no. 4 (1996): 566–73. http://dx.doi.org/10.3138/md.39.4.566.

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16

Phoenix, Evin Eldridge. "Goddess Consciousness: The Power of Inanna as Revolutionary Ecofeminist Archetype." Psychological Perspectives 62, no. 2-3 (2019): 193–208. http://dx.doi.org/10.1080/00332925.2019.1627145.

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17

Nicholson, Sarah. "The Perennial Philosophy of the Goddess Inanna: An Integral Feminism." International Journal of the Humanities: Annual Review 1, no. 1 (2005): 0. http://dx.doi.org/10.18848/1447-9508/cgp/v01/58123.

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18

Yoo, Youngjae, and Gongsook Kim. "A Narrative Structure of Female Heroes and the Ambivalence of the Mother Goddess Archetype in <Moana>." Korean Society of Culture and Convergence 44, no. 7 (2022): 271–87. http://dx.doi.org/10.33645/cnc.2022.7.44.7.271.

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This study examines the Disney animation <Moana>(2016) as 9 stages of a female hero narrative model based on the ancient Sumerian Inanna goddess archetype, and analyzes the ambivalence of the Great Mother Goddess archetype. Moana dreams of sailing far away from the rules of the tribe, and wants to go out to sea like the her ancestors who were sailors. In the course of her quest to return the heart of Te Fiti, goddess of creation and life, with the aid of her mother goddess. With the help of the Mother Goddess, Moana sets out on an adventure to return the heart of Te Fiti, the goddess of

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19

O'Brien, Joan, Diane Wolkstein, and Samuel Noah Kramer. "Inanna: Queen of Heaven and Earth. Her Stories and Hymns from Sumer." Classical World 79, no. 1 (1985): 59. http://dx.doi.org/10.2307/4349821.

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20

Robinson, John C. "Living the Myth of Inanna: A Descent into the Netherworld of Surgical Awareness." Psychological Perspectives 48, no. 1 (2005): 110–20. http://dx.doi.org/10.1080/00332920500255805.

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21

Salha, Gwenaël. "The Heroine in the Underworld: An Ecopsychological Perspective on the Myth of Inanna." Ecopsychology 2, no. 3 (2010): 165–69. http://dx.doi.org/10.1089/eco.2010.0023.

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22

Karahashi, Fumi. "Fighting the Mountain: Some Observations on the Sumerian Myths of Inanna and Ninurta." Journal of Near Eastern Studies 63, no. 2 (2004): 111–18. http://dx.doi.org/10.1086/422302.

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23

Montalvão, Sérgio Aguiar. "O MITO DA PROSTITUIÇÃO NA ANTIGA MESOPOTÂMIA: UMA DISSOCIAÇÃO DE SEUS RESPECTIVOS “PAPÉIS” DA SEXUALIZAÇÃO." Revista Caminhos - Revista de Ciências da Religião 18, no. 2 (2020): 478. http://dx.doi.org/10.18224/cam.v18i2.7573.

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Este artigo dissocia papéis do mito da prostituição na Antiga Mesopotâmia, cuja religião possuía o Matrimônio Sagrado representado na união do rei da Suméria com a en/entu, sumo sacerdotisa de Inanna. Ugbatu era sacerdotisa enclausurada. Nadítu e kulmashîtu eram não-sacerdotisas devotas enclausuradas. Qadishtu e ishtarîtu eram funcionárias de culto do templo. Kezertu era devota de Ishtar solicitada por mulheres da alta sociedade. Shamhatu vinculada à prosperidade e harimtu com renda própria como comerciante sem família estavam nos papéis femininos seculares. Sacerdotes kurgarrû e assinnu carac

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24

Ataç, Mehmet-Ali. "Manichaeism and Ancient Mesopotamian "Gnosticism"." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 1–39. http://dx.doi.org/10.1163/156921205776137945.

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AbstractThis essay compares Manichaean cosmogony with select ancient Mesopotamian myths with special emphasis on parallels between the Manichaean "First Creation" and the myth of the Descent of Inanna/Ishtar to the netherworld. It further compares the Manichaean "Second Creation" and "Third Creation" with aspects of the Babylonian Poem of Creation, Enuma Elish, and The Epic of Gilgamesh respectively. Unlike Gnostic myths, no overall semantic network seems to tie individual Mesopotamian myths together. However, close correspondence between both traditions not only helps one see certain Mesopota

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25

Thomas, Paul. "Re-Imagining Inanna: The Gendered Reappropriation of the Ancient Goddess in Modern Goddess Worship." Pomegranate 6, no. 1 (2004): 53–69. http://dx.doi.org/10.1558/pome.6.1.53.31683.

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26

Savage, Claire Tiampo. "Tantric Chakras and the Descent of Inanna: Bridging the Archetypes and the Human Soul." Psychological Perspectives 62, no. 2-3 (2019): 243–50. http://dx.doi.org/10.1080/00332925.2019.1627146.

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27

Ribeiro, Lidice Meyer Pinto. "O sagrado feminino na primavera bíblica." Mandrágora 27, no. 1 (2021): 7–30. http://dx.doi.org/10.15603/2176-0985/mandragora.v27n1p7-30.

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A relação entre a mulher e a fertilidade transparece nos rituais de primavera desde os tempos imemoriais. Através de uma leitura atenta da Bíblia sob o enfoque da antropologia bíblica, percebe-se a constante presença feminina nos eventos relacionados à primavera no Antigo e Novo Testamentos bem como sua associação simbólica com arquétipos da Deusa-mãe e das deusas Inanna/Ishtar, Ísis e Perséfone. Observa-se também a constância da face feminina de Deus, ruach, e de repetições tríplices que apontam para representações da totalidade do gênero feminino. A presença da primavera se destaca na conduç

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28

Sołtysiak, Arkadiusz. "The Bull of Heaven in Mesopotamian Sources." Culture and Cosmos 05, no. 02 (2001): 3–21. http://dx.doi.org/10.46472/cc.0205.0203.

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This paper deals with the imagery of the constellation Taurus in the cultures of ancient Mesopotamia. The constellation appears explicitly in the well-known story about Gilgamesh, in which the Bull of Heaven attacks Gilgamesh on the order of Inanna, the deity associated with the planet Venus. It can be argued from other sources that, as early as the 3rd millennium BCE, the Bull was particularly related to this goddess and to An, the god of heaven, both of whom were worshipped in the city of Uruk, itself ruled by Gilgamesh according to Mesopotamian tradition. The Bull of Heaven was represented

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29

Smolnytska, Olha. "Архетипне підґрунтя вибраної творчості Віри Вовк: образ богині Іштар та інші персонажі". Studia Ucrainica Varsoviensia, № 9 (17 грудня 2021): 125–48. http://dx.doi.org/10.31338/2299-7237suv.9.10.

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The study proposes to analyze the image of the goddess Ishtar in selected works of the Ukrainian writer in Rio de Janeiro Vira Vovk (Wira Wowk, autonym Vira-Lydia-Kateryna Selyanska, Wira Selanski). The main feminine characters for comparative analysis are: Inanna-Ishtar, Esther (biblical character and title image of the novel), fictional heroine Aylya. Masculine and feminine characters are taken into account. The archetypal substratum is analyzed as exemplified by mythologems. The polylogue of Vira Vovk’s texts is offered. The material of the analysis encomasses the works by Vira Vovk, the Bi

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30

Janssen, Caroline. "Address Behaviour in Eight Unpublished ana bēlīja Letters from the Late Old Babylonian Ur-Utu Archive: Close Relatives Through a Distant Mirror?" Zeitschrift für Assyriologie und vorderasiatische Archäologie 108, no. 2 (2018): 149–66. http://dx.doi.org/10.1515/za-2018-0011.

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Abstract One of the common forms of address, in Old Babylonian letters, is ‘to my lord’ (ana bēlīja). If letters come from clandestine digs, it is hard to know who is hiding behind this title. In the context of the Ur-Utu archive, there is one unknown variable less. The addressee is the archive’s owner. It occurred to me that in eight ana bēlīja letters from this collection, the senders bore names identical to those of Inanna-mansum’s sons (Ur-Utu, Kubburum, Ilī-iqīšam and Ḫuzālum) and Ur-Utu’s wife Rā’imtum. Can it be confirmed that the sender and the correspondent of these letters are indeed

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31

Bruinsma, Raelene. "Restoring Inanna and the Huluppu Tree: The Productive Tension between Creativity and Data in Practice- led Research." International Journal of the Arts in Society: Annual Review 6, no. 6 (2012): 209–22. http://dx.doi.org/10.18848/1833-1866/cgp/v06i06/36106.

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32

Garbini, Giovanni. "Il Cantico dei cantici nel quadro della poesia dell´antico Oriente." Sefarad 57, no. 1 (2018): 51. http://dx.doi.org/10.3989/sefarad.1997.v57.i1.861.

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La poesía erótica más antigua nació en Mesopotamia, a finales del tercer milenio a.C., como parte de la liturgia para las bodas de Dumuzi e Inanna. La poesía amorosa es un género típicamente fenicio, surgido en el contexto del marzeaḥ, banquete sagrado que probablemente conmemora la muerte de un dios. Este género existía ya desde el s. XIV a.C. y fue introducido en Babilonia en la época casita (ss. XIV-XIII a.C.) y en el Egipto de los Ramesidas (s. XIII a.C.). Después del 1200 a.C., la poesía erótica sobrevivió sólo en Fenicia. El Cantar de los cantares, que por estar escrito en hebreo misnaic

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33

Watson, W. G. E. "PIETRO MANDER, Canti sumerici d'amore e morte. La vicenda della dea Inanna/Ishtar e del dio Dumuzi/Tammuz." Journal of Semitic Studies 53, no. 1 (2008): 199–200. http://dx.doi.org/10.1093/jss/fgm068.

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34

Cline, Kurt. "Journey to the Land of No Return: Alice Notley’s The Descent of Alette and the Sumerian “Descent of Inanna”." Advances in Literary Study 03, no. 03 (2015): 89–93. http://dx.doi.org/10.4236/als.2015.33014.

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35

Şimşek, Esma. "TÜRK KÜLTÜRÜNDE “ALKARISI” İNANCI VE BU İNANCA BAĞLI OLARAK ANLATILAN EFSANELER." AKRA KÜLTÜR SANAT VE EDEBİYAT DERGİSİ 5, no. 12 (2017): 99–115. http://dx.doi.org/10.31126/akrajournal.327926.

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36

Cabrera, Rodrigo, and Renate Marian Van Dijk-Coombes. "DESDE EL CIELO AL INFRAMUNDO. REFLEXIONES SOBRE LAS REPRESENTACIONES CORPORALES DE INANNA Y DUMUZI A PARTIR DE LA EVIDENCIA ICONOGRÁFICA Y TEXTUAL." História: Questões & Debates 67, no. 1 (2018): 309. http://dx.doi.org/10.5380/his.v67i1.59894.

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37

Kurtik, G. E. "The identification of inanna with the planet venus: A criterion for the time determination of the recognition of constellations in ancient mesopotamia." Astronomical & Astrophysical Transactions 17, no. 6 (1999): 501–13. http://dx.doi.org/10.1080/10556799908244112.

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38

Turenko, V. E. "POLEMICNESS AND AGONALITY OF DISCOURSE OF LOVE: PHILOSOPHICAL AND CULTURAL VIEW." UKRAINIAN CULTURAL STUDIES, no. 1 (4) (2019): 38–42. http://dx.doi.org/10.17721/ucs.2019.1(4).07.

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The article conceptualizes the idea of the unity of love and war based on the mythological, cultural, and philosophical aspects. The author, based on a number of theoretical and empirical arguments, hypothesizes that the "polemical" (warlike) Eros`s image as archer with arrows has its roots in Middle Eastern (Sumerian-Akkadian, Semitic) mythology, which saw not the opposition of love and war, and a close relationship of these phenomenons in the image of Ishtar (Inanna, Astarte). It is highlighted that the courtly culture of love through the idea of winning lady's heart is characterized by the

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39

Zettler, Richard. "RECONSTRUCTING THE WORLD OF ANCIENT MESOPOTAMIA: DIVIDED BEGINNINGS AND HOLISTIC HISTORY." Journal of the Economic and Social History of the Orient 46, no. 1 (2003): 3–45. http://dx.doi.org/10.1163/156852003763504320.

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AbstractSince its inception in the nineteenth century, ancient Mesopotamian studies has recognized a division of labor between archaeologists and philologists/historians that has often skewed histories of the "land between the rivers." Recent efforts, inspired in part by the Sumerologist Thorkild Jacobsen, offer hope for more holistic histories. Three case studies—on the Inanna temple at Nippur under the Third Dynasty of Ur, abrupt climate change in the late third millennium and its social impact as reconstructed from environmental proxy data and textual sources, and the Sumerian Agriculture G

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40

Postgate, J. N., and Richard L. Zettler. "The Ur III Temple of Inanna at Nippur: The Operation and Organization of Urban Religious Institutions in Mesopotamia in the Late Third Millennium B. C." Journal of the American Oriental Society 114, no. 3 (1994): 494. http://dx.doi.org/10.2307/605111.

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41

Kurbanoğlu, S. Serap. "Öz-Yeterlik İnancı ve Bilgi Profesyonelleri İçin Önemi." Bilgi Dünyası 5, no. 2 (2004): 137–52. http://dx.doi.org/10.15612/bd.2004.484.

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Öz-yeterlik, kişinin bir işi başarıyla yapmak için gerekli becerilere sahip olduğu konusundaki inancıdır. Öz-yeterlik inancı insan davranışlarını etkiler. İnsan davranışları, gerçekte doğru olandan çok, insanların neyin doğru olduğu yolundaki inancına dayanır. Öğretme/öğretmen yeterliği ise, öğretmenlerin, öğrencilerin performanslarını ve başarılarını etkileme yeteneklerine olan inançları şeklinde tanımlanır ve öğretmenin etkililiği ile yakından ilişkilidir. Bu makalede, “öz-yeterlik” ve “öğretme/ öğretmen yeterliği” olguları üzerinde durulmakta ve bilgi profesyonelleri için önemi tartışılmakt

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42

Balakhvantsev, Archil S. "Achaemenid Decoration with an Eight-Pointed Star from Filippovka 1." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 2 (2022): 234. http://dx.doi.org/10.31857/s086919080019626-5.

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The article is devoted to the publication of a piece of jewelry with an eight-pointed star – a symbol of the goddess Inanna / Ishtar. The main decorative elements (an eight-pointed star, a filigree made of braids and smooth wire, an end with pyramids of four grain balls, additional elements of chains in the form of wires ending in pyramids of grain on which beads were strung, and drop-shaped pendants decorated with pyramids of four grains, four-bladed pendants, consisting of two thin almond-shaped plates bent at right angles, soldered together along the fold line), as well as the use of cloiso

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43

Douglas, Claire. "In Homage to the Feminine Self Betty De Shong Meador .Inanna, Lady of Largest Heart: Poems of the Sumerian Priestess Enheduanna. Austin, TX, University of Texas Press, 2000." San Francisco Jung Institute Library Journal 21, no. 2 (2002): 43–58. http://dx.doi.org/10.1525/jung.1.2002.21.2.43.

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44

Kisiel, Anna. "“We have an origin like water”: The Path towards Femininity in Eavan Boland’s The Journey." Postscriptum Polonistyczne 27, no. 1 (2021): 125–38. http://dx.doi.org/10.31261/https://doi.org/10.31261/ps_p.2021.27.07.

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Eavan Boland’s poem “The Journey” depicts the dream of a woman, who – just like Inanna, a Sumerian goddess – embarks on the eponymous journey into the underworld, guided by Sappho. At first, she sees nothing in the darkness, yet, having accustomed to it, she observes mothers and children in loving embraces: the image which is immediately disturbed by the female’s guide, who makes the persona realise that these people are the victims of an unspecified plague. At this moment, the woman, stricken with terror, notices the signs of sickness and death; among others, she sees infants being poisoned d

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45

Küçükkalfa, Ahmet. "Hünkâriler Luristan Hünkârileri: Lekler, Zendler, Lurlar, Bahtiyariler ve Türkler." ALEVİLİK-BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 18 (December 24, 2018): 341–78. http://dx.doi.org/10.24082/2018.abked.199.

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Hünkâr Hacı Bektâş-ı Veli’nin Horasan-Nişabur’dan Anadolu’ya seyahati sırasında uğradığı Aslanlı Sahra’da taşa çevirdiği aslanlar konusu ilgimi çekmiş ve 2016 yılında Luristan’a gerçekleştirdiğim keşif gezisi bir araştırmaya dönüşmüştü. Hünkâr, geleneksel Doğu- Batı “Hac ve Göç” yolundan yani Hemedan-Kuzey Luristan (Lek–Delfan) toprakları üzerinden Irak topraklarına geçmişti. Hünkâr’ın Vilayetnamesi’nde izlendiği gibi bölgede Hünkâr’a bağlı Hünkâri inancı yeşermişti.Günümüz Hünkâri inancı, Hünkâr’dan yaklaşık yüz yıl sonra bölgede (Lek–Delfan’da) faaliyet gösteren Sultan İshak’ı inanç kurucusu

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46

TOPCAN, Özlem. "Protestan Evanjeliklerin Amerika-İsrail İlişkilerindeki Rolü Üzerine Teolojik, Politik ve Tarihsel Değerlendirme." Turkish Academic Research Review - Türk Akademik Araştırmalar Dergisi [TARR] 7, no. 4 (2022): 905–36. http://dx.doi.org/10.30622/tarr.1181376.

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Hıristiyanlığın ilk dönem köklerini ve doğrudan kutsal kitap metinlerini esas alan Protestan Evanjelik kiliselerinin köktenci ve muhafazakâr dünya görüşleri, Hıristiyan Siyonizm anlayışının ortaya çıkmasına zemin hazırlamıştır. ABD’nin İsrail’e yönelik politikalarında belirleyici bir rol oynayan Hıristiyan Protestan Evanjelik lobiler ve Yahudi lobileri 19. yüzyılın sonları 20. yüzyılın başlarında ABD’de yükselişe geçen antisemitizm akımının kırılması için Nazi Almanya’sının 2. Dünya Savaşı sırasında Avrupa’da Yahudilere uyguladığı soykırımları lanetleyen propagandaları etkili bir şekilde kulla

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47

Gür, Durmuş, and A. Nazlı Soykan. "Anadolu Kültüründe Nazar ve Nazarlıklar: Safranbolu Örneği /Evil Eye and Amulets in Anatolian Culture: The Case of Safranbolu." Journal of History Culture and Art Research 2, no. 3 (2013): 115. http://dx.doi.org/10.7596/taksad.v2i3.258.

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Öz Bu araştırma, Anadolu kültüründe yer alan nazar inancı ve bu inancın somut bir yansıması olan nazarlıklarla ilgili günümüze ulaşan bazı örnekleri incelemektedir. Araştırma kapsamında, günümüzde Safranbolu’da bulunan sivil ve dini mimaride, özellikle su yapılarında görülen nazarlık çeşitleri, teknik, tür ve çeşitlilik açısından incelenmiş ve fotoğraflarla belgelenmiştir. Safranbolu’nun Bağlarbaşı, Kıranköy (Atatürk Mahallesi), Gümüş, Hacı Halil, Baba Sultan, Çeşme, Karaali, Çavuş Mahalleleri’ndeki mimari eserlerde bulunan nazarlıklar, araştırma konumuzun kaynağını oluşturmaktadır. Araştırmad

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48

KAHRAMAN, Hilal. "Yanılsamanın Sahnesi Dünya ve Nietzsche’nin Araçsal Değer Analizi." JOURNAL OF HISTORY AND FUTURE 8, no. 4 (2022): 1016–24. http://dx.doi.org/10.21551/jhf.1207548.

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Nietzsche insanlığın başlangıcından beri var olan, uzlaşılarla geliştirilen değerleri birer araç olarak görmektedir. Ona göre insanlar dünyanın gerçek doğasını görmekten korktukları için bu araçları geliştirmişlerdir. Dünyanın görünüşünün ardında var olan gerçek halini görmek ve aslında yaşadıkları dünyanın amaçsız ve anlamsız olduğunu teşhis etmek insanlar için kolay değildir. Bu yüzden derin düşünmeden, yüzeysel kalarak oluşturdukları ortalama değerler aracılığıyla rahatlamayı ve yaşamayı tercih ederler. Oluşturdukları değerler onlar için amaçlarını gerçekleştirme yolunda birer araçtır, aynı

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49

Hughes, Heather. "Violence in Inanda, August 1985." Journal of Southern African Studies 13, no. 3 (1987): 331–54. http://dx.doi.org/10.1080/03057078708708149.

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Cooley, Jeffrey. "Early Mesopotamian Astral Science and Divination in the Myth of Inana And Šukaletuda." Journal of Ancient Near Eastern Religions 8, no. 1 (2008): 75–98. http://dx.doi.org/10.1163/156921208786182446.

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AbstractThe Sumerian tale of Inana and Shukaletuda recounts how the goddess Inana is raped by a homely gardener upon whom she seeks and ultimately finds revenge. Though this general plot has long been understood, certain elements of the story have remained largely unexplored. Previous scholarship has often suggested that within Inana and Shukaletuda, the goddess Inana is often described in her astral manifestation (e.g. S. Kramer 1961, 117; K. Volk 1995, 177-179 and 182-183; B. Alster 1999, 687; J. Cooper 2001, 142-144). Nevertheless, to date there has been no systematic treatment of this assu

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