Relevant bibliographies by topics / Navajo religion and symbolism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Navajo religion and symbolism'

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

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Journal articles on the topic "Navajo religion and symbolism"

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Stoller, Paul. "Representing Religion in The Postmodern Age: Bororo Cosmology, Natural Symbolism and Shamanism ; The Main Stalk: A Synthesis of Navajo Philosophy ; Images of Man: Studies in Religion and Anthropology." Anthropology Humanism Quarterly 11, no. 2 (May 1986): 41–42. http://dx.doi.org/10.1525/ahu.1986.11.2.41.

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Palazón Botella, María Dolores, and José Antonio Molina Gómez. "Estudio iconográfico del panteón de las familias Erades-Navarro en el cementerio Nuestro Padre Jesús de Murcia." Revista Murciana de Antropología, no. 26 (December 23, 2019): 77–94. http://dx.doi.org/10.6018/rmu/368581.

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La simbología de la muerte escribiría una destacada página en el panteón que las familias Erades-Navarro elevarían en el cementerio de Nuestro Padre Jesús de Murcia, a través de un complejo escultórico realizado por la saga Ibáñez. En su configuración los elementos iconográficos conjugarían repertorios clásicos de la muerte con otros propios de la religión cristiana. El presente trabajo indaga en la composición e interpretación de los mismos a través de un estudio iconográfico que focaliza la atención en el valor de los signos y su exegesis. A partir del cual se demuestra que la finalidad del conjunto fue recrear y remarcar el camino hacia la vida eterna y la resurrección. Principios que subyacían en la consideración antropológica de la muerte. The Erades-Navarro families ordered the construction a common burial place (in the urban cemetery of Nuestro Padre Jesús, Murcia) where works of art created by the Ibañez wokshop do reflect a rich death symbolism. Iconographic elements are combined with classical repertoires of death among others which are typical of the christian religion. This paper explores their composition and interpretation implementing an iconographic study that focuses the attention on the value and meaning of signs. We think it is probed that aim of artists was to recreate and accentuate the way to eternal life and the resurrection, two founding forms of the anthropological understanding of death.
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II, Joseph D. Calabrese. "Reflexivity and Transformation Symbolism in the Navajo Peyote Meeting." Ethos 22, no. 4 (December 1994): 494–527. http://dx.doi.org/10.1525/eth.1994.22.4.02a00040.

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Nabofa, M. Y. "Blood Symbolism in African Religion." Religious Studies 21, no. 3 (September 1985): 389–405. http://dx.doi.org/10.1017/s0034412500017479.

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Symbolism has found spontaneous expression in several religious and secular practices among many different peoples of Africa. These expressions can be seen in religious emblems, ideograms, rituals, songs, prayers, myths, incantations, vows, customary behaviour and personifications. The under-standing of these religious symbols lends itself to rapid comprehensive and compact use; not only that, it also helps understanding and concentration. In fact, Mary Douglas expresses the view that such symbols, especially rituals, aid us in selecting experiences for concentrated attention, creative at the level of performance, and can mysteriously help the co-ordination of brain and body (1966, p. 63). Conversely, religious symbols have their ambiguities, and these could shroud their true meaning to the unwary. A religious symbol could also represent a complex set of ideas at different levels which gives room to diverse theological, philosophical and psychological interpretations. While we may agree with Raymond Firth (1973, p. 32) that an anthropologist is concerned primarily with the public use of the symbolic, and his aim is to separate symbols from referent so that he may describe the relations between them, we are of the view that those who are in the field of psychology of religion will be most concerned with how symbols influence the mind of the believer and thus understand the faith of the devotee better. In fact, it was the non-understanding of traditional African religious symbols and ideas that partly contributed to the way in which some of the early Western and Arab scholars, investigating African thought forms, looked at the African indigenous beliefs in a derogatory manner. As a method of scholarly research, a careful and meaningful study of the religious significance of certain ritualistic elements and behaviour enables us to understand and appreciate the more why certain things are treated in some special way by the believers, and thus helps to deepen our knowledge of that very faith. It helps us to grasp the essence of the religion rather than its incidentals. In order, therefore, to help comprehend some of the practices in African traditional religion attempts will be made in this paper to discuss the central significance of blood in African belief. Although I consulted the works of some anthropologists and theologians on African religions and philosophy of life, the bulk of the ethnographic materials used in this paper are mainly drawn from my fieldwork (1975–82) among some groups of Nigerians; and a great deal of my interpretations are surrounded by the theories propounded by Mary Douglas and Raymond Firth.
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Cooper, Guy H. "Persistence and change in Navajo Indian religion." Religion Today 5, no. 1-2 (January 1988): 16–17. http://dx.doi.org/10.1080/13537908808580624.

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North*, J. D. "Astronomical Symbolism in the Mithraic Religion." Centaurus 33, no. 2 (July 1990): 115–48. http://dx.doi.org/10.1111/j.1600-0498.1990.tb00724.x.

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Cacho, Allan. "Symbolism in Religion: Ricoeurian Hermeneutics and Filipino Philosophy of Religion." Kritike: An Online Journal of Philosophy 1, no. 2 (December 1, 2007): 122–31. http://dx.doi.org/10.25138/1.2.a.10.

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McNally, Michael D. "FROM SUBSTANTIAL BURDEN ON RELIGION TO DIMINISHED SPIRITUAL FULFILLMENT: THE SAN FRANCISCO PEAKS CASE AND THE MISUNDERSTANDING OF NATIVE AMERICAN RELIGION." Journal of Law and Religion 30, no. 1 (February 2015): 36–64. http://dx.doi.org/10.1017/jlr.2014.34.

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AbstractIn Navajo Nation v. U.S. Forest Service, 535 F.3d 1058 (9th Cir. 2008), cert. denied, 129 S. Ct. 2763 (2009), the Ninth Circuit seated en banc found that federal approval of a plan by a ski resort to make artificial snow with treated sewage effluent on Arizona's San Francisco Peaks, a mountain massif held sacred by the Navajo, Hopi, and four other claimant tribes, did not violate their religious liberty under the Religious Freedom Restoration Act (RFRA). The court accepted numerous factual findings about sincere religious exercise, but found federal approval of the scheme did not constitute a “substantial burden” on religion; rather, it only “decreased spiritual fulfillment” of tribal members. Despite a spirited dissent, the Ninth Circuit narrowly interpreted RFRA's language of “substantial burden” by making reference to the Supreme Court's 1988 holding in Lyng v. Northwest Cemetery Protective Association, 485 U.S. 439 (1988). This article shows how conventional wisdom about individualistic, subjective, and protean “spirituality” and in particular about “Native American spirituality” equips the court to denature highly specific and collective religious claims about the mountain by plaintiff tribes, and in turn to naturalize those claims as merely spiritual. Misrecognition of Native religions as Native spirituality then troubles the substantial burden analysis. While Navajo Nation suggests courts may never fully understand Native claims to sacred sites, the Supreme Court's 2014 holding in Burwell v. Hobby Lobby, Inc., 134 S. Ct. 2751, 2759 (2014), opens the door to revisiting the interpretive posture spelled out in Navajo Nation, and the Ninth Circuit's interpretive approach to “substantial burden” bears revisiting.
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Taube, Karl A. "THE SYMBOLISM OF JADE IN CLASSIC MAYA RELIGION." Ancient Mesoamerica 16, no. 1 (January 2005): 23–50. http://dx.doi.org/10.1017/s0956536105050017.

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The Classic Maya esteemed jadeite not only for its preciousness and beauty but also as stone of great symbolic import. This paper examines the religious significance of jade and certain types of jade artifacts among the Classic Maya. In this study, I note that the Classic Maya ascribed a number of meanings to jade, including maize, centrality, and rulership, as well as a material embodiment of wind and the vitalizing breath soul. Because of its close relationship to the breath spirit, jade was an important component of funerary rites and the ritual conjuring of gods and ancestors. Carved in floral form, jade earspools were considered supernatural sources or passageways for the breath spirit, frequently portrayed as a bead or a serpent emerging from the center of the jade flare. A common Classic Maya death expression,och b'ih, pertains directly to resurrection of the soul through the symbolism of earspools. Many of the symbolic meanings and imagery found with Classic Maya jade also appears with other cultures of ancient Mesoamerica, including Teotihuacan, Xochicalco, and the contact-period Aztec. Rather than being wholly of Classic Maya origin, many aspects of this jade symbolism and related artifacts can be also found among the earlier Middle Formative Olmec.
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DiCenso, James J. "Symbolism and Subjectivity: A Lacanian Approach to Religion." Journal of Religion 74, no. 1 (January 1994): 45–64. http://dx.doi.org/10.1086/489286.

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Dissertations / Theses on the topic "Navajo religion and symbolism"

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Hartle-Schutte, Maureen 1952. "Contemporary usage of the Blessingway ceremony for Navajo births." Thesis, The University of Arizona, 1988. http://hdl.handle.net/10150/291857.

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This ethnographic study investigates the frequency of use of the Navajo Blessingway ceremony during pregnancy by Navajo women in the Fort Defiance Service Unit of Indian Health Service. Through interviews with postpartum women and community members it was found that approximately 14% of the Navajo women at this hospital had a Blessingway ceremony during their current pregnancy. The data indicate that contemporary usage of the Blessingway ceremony is much less frequent than with previous generations. Factors contributing to this decline include a: decrease in the use of Navajo language, decreased number of practicing medicine men, increased reliance on Christian religions practices, influence of Western education and health care practices and changing socioeconomic conditions. The most significant factor in encouraging pregnant women to use this beneficial ceremony was the influence of the extended family.
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Tapper, Sandra, and Sandra Eriksson. "Biblisk symbolism : en undersökning om den bibliska symbolismen i Bröderna Lejonhjärta." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4474.

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Syftet med denna examensuppsats var att fördjupa oss i de bibliska symbolerna och försöka återfinna dem i barnlitteratur. Vi bestämde oss för att utgå ifrån barnboken Bröderna Lejonhjärta, av Astrid Lindgren. Det vi ville undersöka i texten var, förutom de bibliska symbolerna, om vi kunde finna tecken på en viss struktur och vissa skrivramar. Om så var fallet, härstammade de från Bibeln? Vi har arbetat med textanalys som metod för att få fram det vi sökte, men även tagit hjälp av tidigare forskning. Genom diskussioner och analyser kom vi bland annat fram till följande:

  • Biblisk symbolism förekom
  • Skrivramarna var tydliga
  • Berättelsens struktur vilar på en trygg grund

I diskussionen har vi tagit upp betydelsen av trygghetsgestalter i barnlitteratur och hur viktiga vi tror att dessa gestalter är. Vi har också diskuterat andra former av strukturskrivande och på vilket sätt detta kan framställas i en text.


Examensarbete på Barn- och ungdomspedagogiska programmet vt 2001. Sandra Tapper har senare bytt efternamn till "Tapper Höglund" och Sandra Eriksson till "Tallberg".
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Slioa, Silvia. "Sigillbilden U.9750 : Enki/Ea`s Abzus symbolism i Ur och Eridu." Thesis, Stockholms universitet, Institutionen för arkeologi och antikens kultur, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-118746.

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Vid utgrävningar utförda av brittiska arkeologer 1922 i staden Ur i Mesopotamienpåträffades i en grav ett sigill: U.9750. Hantverket är i mörkgrön steatit och är 0,036m X 0,024 m stort. Idag dateras det till den gammalakkadiska perioden ca 2250 f. Kr.Sigillet förvaras i Nationalmuseet i Irak och anses som ett av de mer betydelsefullaföremålen från perioden. Museet blev plundrat efter invasionen av Irak 2003. Det gåratt studera föremål, däribland sigillbilden U.9750 på hemsidan av Iraksnationalmuseum http://www.theiraqmuseum.com/. Stulet eller försvunnet materialfinns även publicerat i http://oi.uchicago.edu/OI/IRAQ/iraq.html. Sigillet anses vara enav Mesopotamiens största konstnärliga höjdpunkter inom konsthantverk eftersombilden på sigillet U.9750 har olika mönster och figurer samtidigt är utförd i ennaturlistisk stil.
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Ritchie, Fairlie. "Depth and destiny : religious significance in the symbolism of Isak Dinesen's literature." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66082.

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Nijhowne, Jeanne. "Politics, religion, and cylinder seals : a study of Mesopotamian symbolism in the second millennium B. C. /." Oxford : J. and E. Hedges, 1999. http://catalogue.bnf.fr/ark:/12148/cb37117277j.

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Kiehlbauch, Solange Nicole. ""The Gods Have Taken Thought for Them": Syncretic Animal Symbolism in Medieval European Magic." DigitalCommons@CalPoly, 2018. https://digitalcommons.calpoly.edu/theses/1923.

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This thesis investigates syncretic animal symbolism within medieval European occult systems. The major question that this work seeks to answer is: what does the ubiquity and importance of magical animals and animal magic reveal about overarching medieval perceptions of the world? In response, I utilize the emerging subfield of Animal History as a theoretical framework to draw attention to an understudied yet highly relevant aspect of occult theory and practice. This work argues that medieval Europeans lived in a fundamentally “enchanted” world compared to our modern age, where the permeable boundaries between physical and spiritual planes imbued nature and its creatures with intrinsic power. In addition, with the increasingly pervasive influence of Christianity, animals took on supplementary and often negative symbolic dimensions within evolving magical systems, yet retained their sense of power within a new syncretic context. By surveying classical occult inheritance, the pervasive influence of Christian doctrine, the use of animals in medical magic, and their rich symbolic potential within medieval literature, this interdisciplinary work highlights the multifaceted medley of Christian and pagan elements that became intertwined in daily life despite seeming doctrinal opposition. Although further scholarly research has yet to be done, analyzing understandings of a world filled with intrinsic occult power offers a valuable and revealing contrast to an age of increasingly sharpened boundaries between animals, human beings, the cosmic realm, and nature.
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Park, Jin Kyu. "Media, religion, and culture in contemporary Korea: Production and reception of religious symbolism in a daily TV serial." Diss., Connect to online resource, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3207764.

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Matlock-Marsh, Sharon. "Symbolism of language a study in the dialogue of power between the imperial cult and the Synoptic Gospels /." [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000419.

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Wylie, Janet S. "The development, practical application and cultural implications of the use of visual art by missionaries for the intercultural communication of the Gospel." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Vailatti, Carlos Augusto. "Um olhar sobre o simbolismo mágico-religioso no livro de êxodo." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8158/tde-20072016-181145/.

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A presente tese visa analisar algumas passagens bíblicas do livro de Êxodo, situadas especialmente entre os capítulos 4 a 14, a partir do referencial teórico do simbolismo mágico-religioso. Para alcançar esse propósito, dividiremos a nossa pesquisa em quatro partes. Em primeiro lugar, buscaremos compreender o significado do símbolo, bem como a sua importância para a Bíblia Hebraica como um todo e, especialmente, para o livro de Êxodo. Em segundo lugar, dissertaremos sobre o significado da magia e da religião, percorreremos as principais teorias antropológicas e sociológicas a esse respeito e, então, justificaremos o emprego do termo composto mágico-religioso em nossa pesquisa. Em terceiro lugar, discorreremos sobre o fenômeno do mágico-religioso na Bíblia Hebraica. Por fim, em quarto e último lugar, com o auxílio do instrumental simbólico mágico-religioso previamente construído, apresentaremos a nossa tradução e respectiva exegese de alguns trechos do livro de Êxodo, compreendidos entre os capítulos 4 a 14. Para isso, nos basearemos no texto hebraico massorético presente na edição crítica padrão do Tanakh, isto é, a Biblia Hebraica Stuttgartensia, editada por Karl Elliger e Wilhelm Rudolph, a qual encontrase atualmente em sua quinta edição revisada. Com esse trabalho pretendemos contribuir para os estudos concernentes à Bíblia Hebraica e, sobretudo, ao livro de Êxodo.
This thesis aims to analyze some biblical passages of the book of Exodus, especially situated between chapters 4-14, from the theoretical framework of magicreligious symbolism. To achieve this purpose, we will divide our research into four parts. First, we will seek to understand the meaning of the symbol, as well as its importance to the Hebrew Bible as a whole and especially to the book of Exodus. Second, we will discourse about the meaning of magic and religion, we will cover the main anthropological and sociological theories about it and then we justify the use of the compound term magical-religious in our research. Third, we will discuss on the phenomenon of the magical-religious in the Hebrew Bible. Finally, in fourth and last place, with the help of magical-religious symbolic instrumental previously constructed, we will present our translation and its exegesis of some excerpts from the book of Exodus, ranging from chapters 4 to 14. For this, we will base on the Hebrew Masoretic text present in the standard critical edition of the Tanakh, that is, the Biblia Hebraica Stuttgartensia, edited by Karl Elliger and Wilhelm Rudolph, which is currently in its fifth edition revised. With this work we intend to contribute to the studies concerning the Hebrew Bible and especially the book of Exodus.
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Books on the topic "Navajo religion and symbolism"

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Navaho religion: A study of symbolism. Princeton, N.J: Princeton University Press, 1990.

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Navaho symbols of healing: A Jungian exploration of ritual, image, and medicine. Rochester, Vt: Healing Arts Press, 1991.

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1954-, Francis Harris, ed. Navajo sacred places. Bloomington: Indiana University Press, 1994.

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Taylor, Charles Thomas. Symbolism in religion and art. Lanham, Md: University Press of America, 2008.

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Nabofa, Michael Y. Symbolism in African traditional religion. Ibadan: Paperback Publishers, 1994.

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Hausman, Gerald. Meditations with the Navajo: Prayer-songs & stories of healing and harmony. Santa Fe, N.M: Bear, 1987.

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Guénon, René. The symbolism of the cross. 4th ed. Ghent, NY: Sophia Perennis, 2001.

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In the beginning: The Navajo genesis. Berkeley: University of California Press, 1998.

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Sudhi, Padma. Symbols of art, religion, and philosophy. New Delhi, India: Intellectual Pub. House, 1988.

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Navajo & Tibetan sacred wisdom: The circle of the spirit. Rochester, Vt: Inner Traditions, 1994.

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Book chapters on the topic "Navajo religion and symbolism"

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Burns, Charlene P. E. "Archetypal Symbolism." In Encyclopedia of Psychology and Religion, 1–2. Berlin, Heidelberg: Springer Berlin Heidelberg, 2017. http://dx.doi.org/10.1007/978-3-642-27771-9_9358-1.

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Burns, Charlene P. E. "Archetypal Symbolism." In Encyclopedia of Psychology and Religion, 132–34. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9358.

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Ognjenović, Gorana, and Jasna Jozelić. "Conclusion: Symbolism." In Politicization of Religion, the Power of Symbolism, 211–12. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137477897_10.

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Fulford, Tim. "Philosophy, Religion and Symbolism." In Coleridge’s Figurative Language, 130–62. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21544-7_6.

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Pesantubbee, Michelene. "Negotiating Advance Directives in a Navajo Context." In Comparative Philosophy of Religion, 51–61. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19300-3_4.

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Ognjenović, Gorana, and Jasna Jozelić. "Introduction: The Power of Symbolism." In Politicization of Religion, the Power of Symbolism, 1–5. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137477897_1.

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Šiljak, Zilka Spahić. "Nation, Religion, and Gender." In Politicization of Religion, the Power of Symbolism, 185–210. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137477897_9.

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Dowden, Ken. "The moon and eschatology: science, religion and symbolism." In Reading the Way to the Netherworld, 75–90. Göttingen: Vandenhoeck & Ruprecht, 2016. http://dx.doi.org/10.13109/9783666540301.75.

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Ognjenović, Gorana. "Quo Vadis Vlachs? Project Čarnojević into Twenty-First Century." In Politicization of Religion, the Power of Symbolism, 7–26. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137477897_2.

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Smrke, Marjan. "Ethno-religious Mimicry in the War in Bosnia-Herzegovina." In Politicization of Religion, the Power of Symbolism, 27–43. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137477897_3.

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