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Journal articles on the topic 'Mythology and religion, Celtic'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Stalmaszczyk, Piotr. "Celtic Studies in Poland in the 20th century: a bibliography." ZCPH 54, no. 1 (2004): 170–84. http://dx.doi.org/10.1515/zcph.2005.170.

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Introduction Celtic Studies are concerned with the languages, literature, culture, mythology, religion, art, history, and archaeology of historical and contemporary Celtic countries and traces of Celtic influences elsewhere. The historical Celtic countries include ancient Gaul, Galatia, Celtiberia, Italy, Britain and Ireland, whereas the modern Celtic territories are limited to Ireland, Scotland, Wales, Isle of Man, Cornwall and Brittany. It has to be stressed that Celtic Studies are not identical with Irish (or Scottish, Welsh, or Breton) Studies, though they are, for obvious reasons, closely connected.

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Unger, Matthew P. "Ode to a dying God: Debasement of Christian symbols in extreme metal." Metal Music Studies 5, no. 2 (2019): 243–62. http://dx.doi.org/10.1386/mms.5.2.243_1.

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That extreme metal has had a conflictual experience with religion is nothing new. However, extreme metal’s engagement with ‘God’ is much more complicated than mere mockery, disdain or satire. This article will explore, through a close analysis of Celtic Frost’s Monotheist, and Antediluvian’s Cervix of Hawaah and λόγος, the often sincere and thoughtful, yet critical, engagement with God and religion through a very particular voice that I see within the extreme metal ethos. This voice takes the form of deconstructing Christian mythology through the paradoxical aspects of the religious – where the aetiological aspects of a myth are undermined not by reasoned analysis but through the inverted repetition of biblical stories and mythology.

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Macleod, Sharon Paice. "Celtic Mythology: Tales of Gods, Goddesses, and Heroes by Philip Freeman." Magic, Ritual, and Witchcraft 15, no. 2 (2020): 294–97. http://dx.doi.org/10.1353/mrw.2020.0026.

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Orehovs, Ivars. "Den kultur- och litteraturhistoriska gestalten i den lettiska novellen “Svētā Briģita” (“Heliga Birgitta”) av Jānis Ezeriņš." Scandinavistica Vilnensis, no. 14 (May 27, 2019): 136–46. http://dx.doi.org/10.15388/scandinavisticavilnensis.2019.7.

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Cultural-historical and literary gestalt in the Latvian short story “Saint Birgitta” (“Heliga Birgitta”) by Jānis EzeriņšThe Latvian author Jānis Ezeriņš’s (1891–1924) literary heritage includes, among other texts, the collection of short stories Fantastiska novele un citas (Fantastic short story and others, 1923). The collection contains the short story “Svētā Briģita” (“Saint Birgitta”), in which the author has used the image of a saint, which is very well known in the history of culture, literature and religion. The image can be related both to Celtic mythology and the historical Swedish personality, who had been the founder of Vadstena monastery and a literary author herself (approx. 1303–1373). The aim of the article is to explore the function of the image in the prose text by the Latvian author Ezeriņš and its connections with the cultural and historical personality of St. Birgitta. It is not typical of Ezeriņš’s writings to make such an explicit and direct association with this kind of legendary phenomena, therefore the inclusion of the text in the collection may suggest a connection between St. Birgitta’s individual destiny and enduring human values. This writer’s choice can also be seen as his own claim to international recognition.

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Baoill, Colm Ó. "Dictionary of Celtic Mythology. By James MacKillop. Oxford: Oxford University Press, 1998. Pp. xxix + 402. £30.00." Scottish Journal of Theology 53, no. 1 (2000): 123–24. http://dx.doi.org/10.1017/s0036930600053989.

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Bergholm, Alexandra. "Book Review: Modern Retelling of Ancient Irish and Welsh Tales: Philip Freeman, Celtic Mythology: Tales of Gods, Goddesses and Heroes." Expository Times 129, no. 6 (2018): 287–88. http://dx.doi.org/10.1177/0014524617746815.

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K. Miller, Lisa. "Celtic literature and mythology reference sources: a general review." Reference Reviews 28, no. 4 (2014): 2–5. http://dx.doi.org/10.1108/rr-06-2013-0155.

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Purpose – This bibliography explores reference sources related to Celtic literature and mythology. Design/methodology/approach – This article provides an overview of and commentary on the available resources in the subjects of Celtic literature and mythology, focusing on those that are most valuable. Findings – Students, historians and genealogy researchers have all demonstrated a strong interest in the field of Celtic studies, especially the areas pertaining to Celtic literature and Celtic mythology. Surveying and providing access to resources on these topics is necessary to effective research in these subjects. Originality/value – Resources on Celtic studies are particularly useful for researchers – the sheer number of descendants of Celtic people currently in America ensures that this topic will continue to be relevant for those studying history and genealogy.

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Shoham, Shlomo Giora. "Personality, Mythology and Religion." Journal of Psychology and Judaism publication discontinued 21, no. 3 (1997): 189–99. http://dx.doi.org/10.1023/b:jopj.0000010903.74440.b7.

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윤주옥. ""Morgen" in the Vita Merlini and Celtic Mythology." Journal of Medieval and Early Modern English Studies 28, no. 1 (2018): 1–26. http://dx.doi.org/10.17054/jmemes.2018.28.1.1.

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Garin, V. "Myth and mythology." Ukrainian Religious Studies, no. 22 (May 21, 2002): 16–23. http://dx.doi.org/10.32420/2002.22.1274.

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The actualization of the study of issues related to the mythical and religious representations of our people is due to the need to solve new complex socio-moral problems facing the modern Ukrainian society. Scientific research of the phenomena of mythology and religion, as well as their interactions and interactions, are of particular importance in the conditions of social, ideological and moral crisis of society, when there is a serious reappraisal of ideological values and new material and spiritual conditions of human existence are formed. The role of such studies is due to the fact that mythology and religion are important historical forms of social consciousness, one of the means of expressing the relation of man to the surrounding reality, which significantly affects the inner spiritual world of the individual, the moral and social behavior of the individual and entire communities of people.

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Hamzeeva, B., and Т. А. Barakbayeva. "Comparative analysis of the paradigms of myth and legend." BULLETIN Series of Sociological and Political sciences 72, no. 4 (2020): 212–18. http://dx.doi.org/10.51889/2020-4.1728-8940.31.

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Is it possible to find another phenomenon in the field of spiritual culture of mankind, both mythology and judgment? Someone connects it with religion, someone sees it as a confrontation with religion, someone mixes it with a folk legend, a fairy tale, someone considers it separately from them. Some consider mythology a rational burden or an alternative in the spiritual wealth of the people, while others view it as a deep progressive factor of culture. What is mythology really? It has to do with religion and folklore, what place it occupies in the history of human thought.

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Fimi, Dimitra. "“Mad” Elves and “Elusive Beauty”: Some Celtic Strands of Tolkien's Mythology [1]." Folklore 117, no. 2 (2006): 156–70. http://dx.doi.org/10.1080/00155870600707847.

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Power, Rosemary. "A Place of Community: “Celtic” Iona and Institutional Religion." Folklore 117, no. 1 (2006): 33–53. http://dx.doi.org/10.1080/00155870500479919.

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Bogomilova, Nonka. "A philosophical approach to the 'religion - national mythology' synthesis." Filozofija i drustvo 20, no. 3 (2009): 83–96. http://dx.doi.org/10.2298/fid0903083b.

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The paper analyses the philosophical aspects of the 'religion - national mythology' synthesis. The main directions of the study are as follows: 1. Both on the individual and social plan, the orientation of the transcending universalizing power of religion could vary depending on the macro-social movements a community /or an individual/ is involved in. For the individual as for the community, religion could be a cultural position transcending ego and ethno-centrism, mono-cultural tendencies; in situations of internal differentiation and disintegration of these entities, the universalizing binding role of religion is partialized and determined by various social groups, who are often in opposition to each other due to their economic political, ethnic, psychological features; 2. This process is usually related to the invalidation of universally uniting religious-moral bonds and values and intensification of differences: power, property, doctrinal differences to a shift of the weight center from internal spiritual movements /particularly typical of mysticism, asceticism, priesthood/ on to practical social action - reformist heresies, the various practical theologies of revolution, liberation, the religious-motivated wars; 3. When reduced to an ethnic, political, or state emblem, religious affiliation to Judaism, Islam Orthodoxy, Catholicism, Protestantism has become and still remain a tool for the sacralization of military and political conflicts. In religion-motivated conflict situations, opposing parties de-sacralize their Sacred Books as their acts contradict the books' moral content; 4. The power of historical mythologies is in reverse proportion to the capacity of a nation to periodically renew its social life world - its psychological attitudes labour relations, political stereotypes; 5. In this type of situation religion is usually reduced to 'belonging', as G. Davie put it, at the expense of 'believing' and a corresponding moral behavior. The religious universe becomes thus subordinated to partial group values, instead of standing above them.

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St. Jean, Shawn. "Mythology, Religion, and Intertextuality in Theodore Dreiser's The Bulwark." Christianity & Literature 48, no. 3 (1999): 275–93. http://dx.doi.org/10.1177/014833319904800304.

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Korhonen, Olavi. "Einige Termini der lappischen Mythologie im sprachgeographischen Licht." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 46–60. http://dx.doi.org/10.30674/scripta.67152.

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The article contributes to the research on Sami mythology by presenting an analysis of a selected number of concepts frequently used in Sami mythology. In comparing different texts for possible variations in dialect, the author develops a methodology that is influenced by research conducted both within comparative linguistics and within comparative religion.

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Cooper, Michael. "Missiological Reflections On Celtic Christianity." Mission Studies 20, no. 1 (2003): 35–55. http://dx.doi.org/10.1163/157338303x00142.

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AbstractThe cultural context of contemporary western culture suggests that people continue to demonstrate strong religious and superstitious beliefs. Many suggest that pre-Christian religions such as Druidry, Asatru and Wicca (although debatable as a pre-Christian religion) are successfully confronting the west European context. With ideals of egalitarianism and environmental responsibility, Paganism criticizes western Christianity for its oppressive nature. While western culture has benefitted from modernization, however, it does not seem all that dissimilar from the religious climate of the Middle Ages. This article suggests that Celtic Christianity between 400-800 might provide an example of a Christianity that related to the culture in an effective manner. From Patrick to the wandering monks of Ireland, Celtic Christianity sought to evangelize a Pagan culture and re-evangelize a one-time "Christianized" western Europe that had been invaded by religious others.

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Buchsenschutz, Olivier, Katherine Gruel, and Thierry Lejars. "The Golden Age of the Celtic Aristocracy in the Fourth and Third Centuries BC." Annales (English ed.) 67, no. 02 (2012): 185–215. http://dx.doi.org/10.1017/s2398568200000649.

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The greatest period of Celtic expansion occurred between the fourth and third centuries BC, with the conquest of new territories on the margins of the Hellenistic and Roman worlds. Historians often underemphasize this period: while the barbarian raids and the rise of mercenary service in the fourth century BC are stressed, colonization is neglected. In addition, Celtic society at that time was radically different from those found in coeval Mediterranean cultures. Imports from the south were much less common than in previous centuries, and attempts at urbanization were abandoned. Celtic society became distinctly rural, with its craft industries, settlement, and sanctuaries dispersed throughout the countryside. Although there were local variations, art and religion assumed original and consistent characteristics. Celtic society was composed of peasants and warriors and dominated by large aristocratic families.

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Karim, Baigutov, Myrzakanov Madvakas Seksembaevich, Aiman Suyuberdieva, et al. "Painting education of Kazakh mythology." Cypriot Journal of Educational Sciences 16, no. 4 (2021): 1956–75. http://dx.doi.org/10.18844/cjes.v16i4.6064.

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Various scientific studies, interpretations, analyses, and comparisons have revealed a strong link in the origin of Kazakh mythology in contemporary Kazakh society. The main problem in this lies in the fact that existing research on mythology has always centered in fields of literature, philosophy, religion and culture, and history. Previous scholars have always overlooked the study of mythology in the field of art. It’s for this reason, that this research article centered on the mythology in the art of painting education and especially pictorial analysis of Kazakh mythology. In the article, the definition and history of Kazakh mythology are given and the studies of the researchers on mythology are mentioned. The painting educations made within the scope of the research article are inspired by the myth of "Er Tostik". The research conducted within the scope of a creative and scientific analysis shows that the works related to the formation of Kazakh mythology have an important place in the history of Kazakh painting education. Besides, important subjects of Kazakh mythology in Kazakh art history were determined and how they affected the works of the painters were examined and interpreted comparatively.  Keywords: Kazakh mythology, Kazakh painters, Er Tostik, art, painting, woodcut technique

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Zubrzycki, Geneviève. "Polonia semper fidelis? National Mythology, Religion and Politics in Poland." State, Religion and Church in Russia and Worldwide 34, no. 3 (2016): 44–78. http://dx.doi.org/10.22394/2073-7203-2016-34-3-44-78.

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Plumb, Amy. "Japanese Religion, Mythology, and the Supernatural in Anime and Manga." International Journal of the Humanities: Annual Review 8, no. 5 (2010): 237–46. http://dx.doi.org/10.18848/1447-9508/cgp/v08i05/42930.

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22

Borsje, Jacqueline. "The Secret of the Celts Revisited." Religion & Theology 24, no. 1-2 (2017): 130–55. http://dx.doi.org/10.1163/15743012-02401007.

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What makes the Celts so popular today? Anton van Hamel and Joep Leerssen published on the popularity of imagery connected with pre-Christian Celts, Van Hamel seeing the holistic worldview and Leerssen mysteriousness as appealing characteristics. They explain waves of ‘Celtic revival’ that washed over Europe as reaction and romanticising movements that search for alternatives from contemporaneous dominant culture. Each period has produced its modernized versions of the Celtic past. Besides periodical heightened interest in things Celtic, Van Hamel saw a permanent basis of attraction in Celtic texts, which accommodate ‘primitive’ and romantic mentalities. This article also analyses Celtic Christianity (through The Celtic Way by Ian Bradley and The Celtic Way of Prayer by Esther de Waal) on the use of Celtic texts and imagery of Celtic culture. Two case studies are done (on the use of the Old-Irish Deer’s Cry and the description of a nineteenth-century Scottish ritual). Both the current search for ‘spirituality’ and the last wave of ‘Celtic revival’ seem to have sprung from a reaction movement that criticizes dominant religion/culture and seek inspiration and precursors in an idealized past. The roots of this romantic search for a lost paradise are, however, also present in medieval Irish literature itself. Elements such as aesthetics, imaginative worlds and the posited lost beauty of pre-industrial nature and traditional society are keys in explaining the bridges among the gap between ‘us’ and the Celts. The realization that Celtic languages are endangered or dead heightens the feeling of loss because they are the primary gates towards this lost way of (thinking about) life.

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Freeman, Philip. "Katja Ritari & Alexandra Bergholm (eds.): Understanding Celtic Religion: Revisiting the Pagan Past." Entangled Religions 4 (June 27, 2017): 1–4. http://dx.doi.org/10.46586/er.v4.2017.1-4.

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This contribution offers a review of:Understanding Celtic Religion: Revisiting the Pagan PastEdited by Katja Ritari & Alexandra Bergholm.Cardiff: University of Wales Press, 2015.181 pages, £95.00, ISBN (hardcover) 978-1-78316-792-0

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Madhuri, M. Bindu. "Mythical Women and Journey towards destined Roles -Comparison between the Contemporary Characters in the Novels: The thousand Faces of Night and the Vine of Desire." Vol-6, Issue-2, March - April 2021 6, no. 2 (2021): 325–28. http://dx.doi.org/10.22161/ijels.62.49.

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India is a land of culture and tradition. Indian mythology has carved its niche om the world of Mythology. Indian Mythology is rich in scriptures and Vedas. The Hindu mythology has its roots in the religion. The rituals and tradition area part of the Hindu Mythology. The present paper focuses on the Hindu Mythology with special reference to the Panchakanyas from the Vedic Scriptures. These Panchakanyas were revered in the scriptures and their names were chanted during the sermons and rituals as they are believed to be the Pativratas. This paper focus on the mythical figures from the fiction of Sudha Murthy “The Daughter from a wishing tree” these women carved their own destiny. This paper gives a comparative study of the characters ‘ Devi’, from “Thousand Faces Of Night” and ‘Sudha’ from “The vine Of Desire” with that of the mythical characters .These people from the novels carved their own destinies .Along with these mythical women the writer talks about many women and their tales were of importance to mention.

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Hubbes, László Attila. "New Hungarian Mythology Animated." Acta Universitatis Sapientiae, Philologica 5, no. 2 (2014): 223–40. http://dx.doi.org/10.2478/ausp-2014-0016.

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Abstract Hungarian civil religion in general, and various ethno-pagan spiritualities in special are deeply unsatisfied with the canonical version(s) of ancient national history. Screening history is an act of powerful pictorial mythologization of historical discourses and also a visual expression of national characterology. In recent years two animated films were released, telling the ancient history of Hungarians, but the stories they tell are very different. Not long after Marcell Jankovics’s Song of the Miraculous Hind1 (Ének a csodaszarvasról, 2002), a long fantasy animation based on ethnographic and historical data, another similar long animation: Heaven’s Sons (Az Ég fiai, 2010) started to circulate on YouTube and other various online Hungarian video-sharing channels. It seems as if the latter, an amateur digital compilation by Tibor Molnár, would have been made in response to the first film, to correct its “errors”, by retelling the key narratives. Built mainly on two recent mythopoetic works: the Arvisura and the Yotengrit (both of them holy scriptures for some Hungarian Ethno-Pagan movements), Molnár’s animation is an excellent summary of a multi-faceted new Hungarian mythology, comprising many alternative historical theses. My paper aims to present two competing images of the Nation on the basis of several parallel scenes, plots and symbolic representations from the two animations. A close comparative investigation of these elements with the help of the Kapitány couple’s mythanalytic method will show the essential differences between the two national self-conceptions expressed through the imaginary

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Kitishat, Amal, and Hana Fathi Farajallah. "The Conflict between Paganism and Christianity in Irish Theatre: A Cultural Study of O’Casey’s The Drums of Father Ned." Journal of Language Teaching and Research 10, no. 4 (2019): 791. http://dx.doi.org/10.17507/jltr.1004.14.

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While Irish theatre assures that it reflects Irish reality and aims at building a national identity in which religion is a significant marker, the plays of O’Casey contradict with this tendency. This study aims at discussing the conflict between an anti- Christian and pagan beliefs and Christian values in favor of anti- Christianity over Christianity. In this article, the researcher takes O'Casey’s The Drums of Father Ned as an example. The study discussed the tension between the pagan and Christian values as represented in the conflict between the pagan and religious characters, represented by Father Fillfogue who is the representative of Christianity; while The Celtic god Angus represents Pagan Celtic anti-Christian religion. Finally, the study proved that O'Casey presented a skeptical attitude toward Christianity and favored pagan Irish local, regional beliefs.

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Bayrak, Bengisu. "Editorial." CINEJ Cinema Journal 6, no. 1 (2017): 1–3. http://dx.doi.org/10.5195/cinej.2017.173.

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This issue of CINEJ focuses on a variety of topics: Animated documentary, political cinema, female sexuality, religion, mythology and culture, orientalism, globalization and action movies, Halit Refiğ and Turkish cinema.

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Malik, Mohd Ashraf. "WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (2020): 35–56. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art3.

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The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Sigmund Freud, etc. The process of studying religions comparatively implied the understanding and appreciation for the religious phenomenon without passing any judgement on the religion studied. In the succeeding pages we will be discussing and analysing the approach and method known as phenomenological method in the study of religions. Such a method is a modified or revised form of comparative religion methodology as was envisioned by Max Muller in the 19th century.

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Auweele, Dennis Vanden. "Schopenhauer and the Later Schelling in Dialogue on Mythology and Religion." Journal of Religion 97, no. 4 (2017): 451–74. http://dx.doi.org/10.1086/693125.

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Holland, Lora. "Family Nomenclature and Same-Name Divinities in Roman Religion and Mythology." Classical World 104, no. 2 (2011): 211–26. http://dx.doi.org/10.1353/clw.2011.0040.

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Davies, R. R. "Presidential Address: The Peoples of Britain and Ireland, 1100–1400: IV Language and Historical Mythology." Transactions of the Royal Historical Society 7 (December 1997): 1–24. http://dx.doi.org/10.1017/s0080440100005351.

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Since the beginning of the nineteenth century language has come to occupy a prominent place, often a provocative and intolerant one, in the ideology and rhetoric of nations. ‘Every people (Volk)’, so Herder asserted, ‘has its own language as it has its own culture (Bildung).’ Bishop Stubbs spoke with equal certainty, if only to vindicate the Germanic character of the English people and to clear it of the charge of being infected with Roman or Celtic traits. Language, he pronounced roundly, is ‘the nearest approach to a perfect test of national extraction’. It is a sentiment whose certainty and content would command almost no historical support today. We are much more likely to agree with Eric Hobsbawm's opinion that ‘language was merely one, and not necessarily the primary, way of distinguishing between cultural communities’.

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Liu, Yuqing. "A New Model in the Study of Chinese Mythology." Journal of Chinese Humanities 3, no. 1 (2017): 1–22. http://dx.doi.org/10.1163/23521341-12340040.

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Chinese mythology [shenhua 神話] does not exist independently as a cultural medium like mythology does in the West but, rather, comprises ideological and narrative forms that emerge according to historical and cultural trends. Not only have myths withstood humanity’s conquest of nature, but they have drawn and continue to draw on the mysteries of scientific development for new content. It is possible to identify three highpoints of creativity in the history of Chinese mythology, each corresponding to shifts in the function and nuance of myths. The first highpoint occurred very early on in China’s ancient history, in the period of the Three Sovereigns and Five Emperors [wudi sanwang 五帝三王], when myths were a way to articulate history—that is, history as myth. The second highpoint occurred in the period from the Qin through Jin dynasties, when mythology mainly expounded on philosophy and theory—that is, philosophy as myth. The third highpoint occurred during the Yuan and Ming dynasties, when the narrative content of mythology turned toward the religious—that is, religion as myth.

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Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.

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The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philosophy to argue that viewing religion as synonymous with displaced, uneasy, former government opposes male hegemony by revealing the political structure of mystified nostalgia for male leadership. She also maintains that understanding religions as restive governments promotes clarity in regard to contemporary conflicts between religious freedom and equality rights. Psychoanalytic theories of Sigmund Freud, Melanie Klein and Wilfrid Bion are cited to support the disassembling of foundational terms of Religious Studies.

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P.S, Moovendhan. "Regionalism and mythology in 'Sancharam' Novel." International Research Journal of Tamil 3, S-1 (2021): 114–22. http://dx.doi.org/10.34256/irjt21s118.

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The use of literature is informative and instructive. Sangam songs became classical as they spoke of land and time. The novel 'Sancharam' was taken up for study in a way that exposes the nature biographical jurisprudence based on the tiṇaikkōṭpāṭṭu theories prioritized by the Sangam literature. The novel highlights the status of the traditional art of music of the South in the Karisal area and the position of the arts in relation to the fertility of the soil. Esra the novel 'Sancharam' was written by S. Ramakrishnan, popularly known as. In this book, the author has recorded that every person in the Karisal region, which is full of problems such as poverty, infertility, caste, religion, domination, politics, rule and power, is full of local characteristics and myths related to that land. The article sets out to tell the story of the Karisal myth told by the narrator through the novel and the biological properties that are realized through it.

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Lyby, Thorkild C. "Odin og Hvide Krist: Om Sune Aukens bog Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, København, 2005." Grundtvig-Studier 56, no. 1 (2005): 144–59. http://dx.doi.org/10.7146/grs.v56i1.16474.

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Odin og Hvide Krist: Om Sune Aukens bog Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, København, 2005[Odin and the White Christ: On Sune Auken ’s book Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, Copenhagen, 2005]By Thorkild C. LybyThe article gives a short account of Sune Auken’s published doctoral thesis, Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig [Saga’s mirror. Mythology, history and Christianity in N. F. S. Grundtvig] in which he investigates Gr’s preoccupation with Norse mythology and its relationship to history and Christianity. In Auken’s view Norse mythology during the years 1806-10 became something like an actual religion for Gr, a basis for an entire concept of life. As he could not give up traditional Christianity, he was forced to try to harmonise it with Christianity. In this attempt he failed, which was the main reason of his mental breakdown in 1810. After 1815 he did not work theoretically with the myths, but in his poetry they still played an important role. Not until 1832 was a sort of harmony established between his theoretical and his poetic relationship to the myths.Furthermore, the article gives a short account of the public examination on 3 June 2005, when Auken defended his thesis. The contributions of the different opponents at this occasion are mentioned.Finally, the author elaborates his own contribution as the third opponent. Two points are discussed: (a) What did Gr mean by the expression “the image of God”? (b) Is Auken’s view of Norse mythology as an alternative religion justified? Would it not be better to characterize it as “quasi-religious” than to label it “a religion”?

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Ranieri, Roberto. "The Hero with a Thousand Facebooks: Mythology in Between the Fall of Humanism and the Rise of Big Data Religion." Journal of Genius and Eminence 2, Volume 2, Issue 2: Winter 2017 (2017): 23–31. http://dx.doi.org/10.18536//jge.2017.02.2.2.03.

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This paper will show why mythology is still relevant today. To the technological man, a myth is a curious, but valueless, cultural artifact from a superstitious age. He considers myth and primitive religion as failed attempts at science. Myths, in his opinion, were the theories that primitive people devised to explain the world. Now that we have science, we know better, and we should discard myth. However, the technological man also feels an ever-growing fear of losing the meaning of his journey through history. His perception of the dystopian future is mythologically apocalyptic and threating his humanity as never before. Firstly, the paper will define technophobia by considering the psychological impact of the information society on everyday life. Secondly, it will be demonstrated that fearing technology has a long history in the performing arts. Indeed, narratives about artificial life, surpassing human limits, and controlling potentially dangerous technologies feature familiar legendary figures, from the imagined wings of Icarus to the most recent Hollywood science fiction movie. Finally, this study will highlight that the potential rise of the big-data religion, instead of being considered the end of mythology, can be read as a new mythology itself.

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Görman, Marianne. "Nordic and Celtic: religion in southern Scandinavia during the late bronze age and early iron age." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 329–43. http://dx.doi.org/10.30674/scripta.67183.

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By means of modern archeological research it is today possible to gain much information even from non-written material, This paper covers the late bronze age and early iron age, ca. 1000 B.C. —O. It is based on material from Denmark, the Southwest of Sweden, and the Southeast of Norway. This region formed a cultural unity since the sea bound the area together. Our main sources of knowledge of Nordic religion during this time span are votive offerings and rock-carvings. During the bronze age and early iron age the Nordic peasant population had intensive contacts with the Southeastern and Centralparts of Europe. A great quantity of imported objects bear evidence of widespread connections. The inhabitants of the Nordic area not only brought home objects, but also ideas and religious conceptions. This is clearly reflected in the iconography. The cultures with which connections were upheld and from which ideas were introduced were those of Hallstatt and La Tène. They were both Celtic iron age cultures prospering in Central Europe at the same time as the late bronze age and early iron age in the Nordic area. This means that the new symbols in the Nordic area come from a Celtic environment. Consequently, Celtic religion such as it may be found in the pre-Roman period, can clarify the meaning of the conceptions, linked with these symbols.

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Sklyarenko, O. N. "ABOUT ETHYMOLOGICAL DISTINCTION OF THEONYMS OF SLAVIC MYTHOLOGY." Onomastics of the Volga Region, no. 2 (2020): 211–16. http://dx.doi.org/10.34216/2020-2.onomast.211-216.

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Different interpretations of the lexical meaning of the word underlying theonym lead to a completely different understanding of the image of the deity and its role in religion and mythology. In theonymy, there are not a few cases when one or another etymologization of a mythonym, interpretation of the meaning of the lexeme that underlies its own name, determines the interpretation of the named mythological character. One and the same fact, real, linguistic, mythological, mythonymic can be interpreted in different ways, which leads to different conclusions.

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Delsahut, Fabrice. "Jeux sportifs et religion amérindienne." Studies in Religion/Sciences Religieuses 42, no. 1 (2013): 3–22. http://dx.doi.org/10.1177/0008429812469899.

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Religion and recreational sports practices are intimately linked in Native American culture. Some stories attest to the origin of the game offered to men by tutelary spirits, the latter having acquired their own status through the game. According to some legends, the organization of the world derives from sport encounters between humans or animals. Mythology relates the dealings of civilizing heroes, who, as true tricksters, use cunning and games to play tricks on others. The mythical–religious elements in traditional sports also express themselves through a wide range of ceremonial rites related to death practices, climate conditions, illness and fertility. The institutionalization of traditional sport has provided religion with a new basis of expression that, although failing to give international visibility to Native American athletes, allows them to find a balance between their traditional values and the modern world.

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Mortezaee, Mahlagha, and Mohsen Abolqasemi. "The Concept of ‘MiOra’ in the Ancient Iranian Mythology." Asian Culture and History 8, no. 2 (2016): 76. http://dx.doi.org/10.5539/ach.v8n2p76.

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MiOra (male) is the name of one of the Ancient Iran’s gods. MiOra, meaning ‘contract’ and keeping it within measure, is the gist of Manichaean ethics and has mighty and theurgic forces. The myth prevalent in Mihr-Yašt is that MiOra observes all the contracts agreed upon in the society, sets people free of troubles, and brings peace and security. The myth has had important consequences for beliefs and behaviors of the people of the time. However, even though MiOra was dignified in Zoroastrianism, Ohrmazd was regarded as God of gods in this religion. Yet, MiOra is close to Soroush and Sun and has a lot in common with them. He was also highly dignified in the eras of Achaemenian, Parthian Empire, and Sasanian and could find its way to Europe in the era of Parthian Empire. The remnants and remainings of the Mithraic religion and temples can also be observed in Iran’s ancient athletics and Zurkhaneh. The purpose of the present paper is to give the readership a review of the concept of MiOra, as it was conceived in the ancient Iran and the relationship the concept has with some other significant concepts that were contemporary to MiOra.

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Goldberg, D. Martin. "The Dichotomy in Romano-Celtic Syncretism: Some Preliminary Thoughts on Vernacular Religion." Theoretical Roman Archaeology Journal, no. 2008 (April 17, 2009): 187. http://dx.doi.org/10.16995/trac2008_187_202.

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Feldt, Laura. "Ancient Wilderness Mythologies—The Case of Space and Religious Identity Formation in the Gospel of Matthew." Archiv für Religionsgeschichte 16, no. 1 (2015): 163–92. http://dx.doi.org/10.1515/arege-2014-0010.

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Abstract This article discusses the nexus of religion and wilderness by analyzing the reception and transformation of wilderness mythology from The Hebrew Bible in early Christian literature. It focuses on the impact of the Torah wilderness space on religious identity formation in the gospel of Matthew. Drawing on theories of social space and narrativity, the article compares the Torah wilderness space with that of Matthew and argues that wilderness mythology is of central importance for how the gospel of Matthew becomes effective as a religious text, which strives to form religious identity and practice.

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Javadikouchaksaraei, Mehrzad. "Religion and Politics’ in Israel: the Mythology of Jewish Nationalism (until 1993)." International Journal of Multicultural and Multireligious Understanding 4, no. 3 (2017): 35. http://dx.doi.org/10.18415/ijmmu.v4i3.83.

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The Palestinian-Israeli conflict stemmed from the clash of the loyalty of both sides to the same land, which is the Palestinian territory settled by both the Arabs and the Jews. This paper attempt to survey the role the development of the clash on the territory by elaborating the effects of Jewish immigration, the development of Zionist idea, the mandate period, political factions and the role of Religion and politics in Israel until the Oslo Accords. Thus, the beginning of the conflict and the development of the conflict will be stressed in order to understand the conflicting positions of both sides. These positions aim at helping the reader understand more clearly the deadlock in the peace process.

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Taylor, Christina J., and Rosemarie Galasso. "Religion and Mythology in a Sample of Undergraduate Psychology of Women Courses." Psychological Reports 103, no. 2 (2008): 358–60. http://dx.doi.org/10.2466/pr0.103.2.358-360.

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The coverage of religion and mythology in undergraduate courses in the Psychology of Women was explored by (a) surveying a sample of undergraduate instructors ( N = 72); and (b) examining coverage in textbooks on the Psychology of Women ( N = 95). 48.6% of teachers said they include some coverage, while 43.1% said they never do. The total percentage of coverage in textbooks is small, ranging from a mean of 2.0% in the 1970s to 1.1% in the current decade.

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TAYLOR, CHRISTINA J. "RELIGION AND MYTHOLOGY IN A SAMPLE OF UNDERGRADUATE PSYCHOLOGY OF WOMEN COURSES." Psychological Reports 103, no. 6 (2008): 358. http://dx.doi.org/10.2466/pr0.103.6.358-360.

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Reeh, Niels. "A Shining City on Another Hill: Danish Civil Religion as State Mythology." Social Compass 58, no. 2 (2011): 235–46. http://dx.doi.org/10.1177/0037768611402618.

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The author attempts to break with the Durkheimian approach to civil religion and seeks to develop a new approach. It is suggested that state agency could fruitfully be brought into the centre of the analytical framework. Norbert Elias’s concept of the survival unit is adopted and the democratic Danish state is regarded as a complex collective actor, not restricted to the government but comprising also its citizens, who have access, however limited, to the political process. From this point of departure, the Danish flag days are analyzed, including the introduction of official state recognition of Danish soldiers serving abroad. The consequence of the adoption of a state-centred analytical framework is that civil religion can be regarded as the official state myth, the autobiography of the Danish state.

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Taidre, Elnara. "KAZIMIR MALEVICH’S SUPREMATISM AND MODERNIST ARTISTIC MYTHOLOGY AS AN ALTERNATIVE TO RELIGION." Baltic Journal of Art History 7 (November 19, 2014): 111. http://dx.doi.org/10.12697/bjah.2014.7.06.

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Uehlinger, Christoph. "Ancient Mesopotamian Religion and Mythology: Selected Essays, written by W. G. Lambert." Numen 64, no. 1 (2017): 109–13. http://dx.doi.org/10.1163/15685276-12341455.

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Piwowarczyk, Dariusz J. "National Civil Religion in the German Empire (1871-1918)." Roczniki Teologiczne 66, no. 9 (2019): 93–108. http://dx.doi.org/10.18290/rt.2019.66.9-7.

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The article draws on the argument presented by Carolyn Marvin and David Ingle (1996), and specifically on the thesis that nationalism can be also approached as a religious phenomenon- with its distinctive mythology, dogmas, “saints,” and ritual behavior; they term such ideological-ritual complex “national civil religion.” Using this heuristic tool, I analyze the quasi-religious content of German national ideology dominant in the Kaiserreich (1871-1918) by discussing three layers of imagery that can be distinguished in this ideological system: appropriated history as vell as Christian-Biblical and mythological-folkloric components.

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Xinyu, Ye, and Muhammad Anas AL-Muhsin. "COMPARATIVE STUDY ON MYTH BETWEEN CHINESE AND ARABIC: PHOENIX AS AN EXAMPLE." International Journal of Humanities, Philosophy and Language 3, no. 10 (2020): 12–17. http://dx.doi.org/10.35631/ijhpl.310002.

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The myth of a nation reflects the collective memory of the nation and is the source of the philosophy, religion, and literature of the nation. Since the 1930s, mythological research has gradually emerged in China, but there are few comparative studies on Chinese and Arab mythology. Comparative study on myth between Chinese and Arabic: Phoenix as an example in terms of social values and national traits. This article is based on the specific exploration of the mythical image of Phoenix. The records of the Arab world for the phoenix are derived from some ancient Arabic books and this research on Arab mythology starts with basic old books and expands the research materials on Arab mythology. Therefore, providing more research texts for foreign Arab mythological researchers becomes the core task in this article. Under the background of the current research, we seek an updated perspective to focus on the imagery problems in Arab Chinese mythology, especially the image of Phoenix, not only for ancient China and Arab mythology. Research work injects new power, and more importantly, enriches the study of folk literature. This article introduces the meaning of mythology and carries out preliminary preparations such as text analysis, theoretical study, and translation tools, and also discusses the inheritance and development of Chinese Arab folk culture. Folk culture is the foundation of a nation's development. The writing of phoenix in Chinese mythology is an important part of ancient Chinese folk culture. Similarly, it is also important for Arab mythology. In short, the high and profound cultural endogenous and national spiritual connotations of myths better realize the function of cultivating their national spirit.

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