Relevant bibliographies by topics / Paganisme contemporain

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

Academic literature on the topic 'Paganisme contemporain'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Paganisme contemporain"

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Pizza, Murphy. "Encountering Contemporary Paganisms." Alternative Spirituality and Religion Review 10, no. 2 (2019): 215–24. http://dx.doi.org/10.5840/asrr201912564.

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This is the Plenary speech presented by Murphy Pizza, Ph.D, the current president of the Upper Midwest American Academy of Religion, to an audience at the April 2019 Meeting for both the UM AAR and the UM Society for Biblical Literature at St. Thomas University in St. Paul, MN. The speech is an overview of the diversity of Paganisms in the movement, in practice and theological approaches, and it also references the community building efforts of the Pagan Community in the Twin Cities in Minnesota, the research area of the speaker.
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Pasi, Marco. "Handbook of Contemporary Paganism." Journal of Religion in Europe 3, no. 3 (2010): 388–92. http://dx.doi.org/10.1163/187489210x530093.

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Berger, Helen A. "Contemporary Paganism: Fifteen Years Later." Alternative Spirituality and Religion Review 3, no. 1 (2012): 3–14. http://dx.doi.org/10.5840/asrr20123114.

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Kurovs’kyi, V. V. "Contemporary Ukrainian Ethnic Religion: Essence and Basic Currents." Ukrainian Religious Studies, no. 33 (February 22, 2005): 34–46. http://dx.doi.org/10.32420/2005.33.1562.

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Due to the growing religiosity of the Ukrainian population, there is a need to explore more deeply the new religious movements that are emerging in our territories. In particular, to consider the problem of modern Ukrainian paganism. Given that the number of believers and adherents of neo-pagan doctrines is increasing every year, this makes the study of this phenomenon quite relevant. The subject of paganism and neo-paganism is increasingly beginning to be raised at scientific religious conferences, covered in educational literature and in the press. The subject of this study is the three largest non-pagan religious movements in Ukraine: the Unification of the Ukrainian Motherland, the Cathedral of the Native Ukrainian Faith, and the Family Center of the Native Orthodox Faith.
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Vincett, Giselle. "Quagans: Fusing Quakerism with Contemporary Paganism." Quaker Studies 13, no. 2 (2009): 220–37. http://dx.doi.org/10.3828/quaker.13.2.220.

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Reece, Gwendolyn. "Impediments to Practice in Contemporary Paganism." Pomegranate: The International Journal of Pagan Studies 16, no. 2 (2015): 150–77. http://dx.doi.org/10.1558/pome.v16i2.27020.

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Kraemer, Christine Hoff. "Gender and Sexuality in Contemporary Paganism." Religion Compass 6, no. 8 (2012): 390–401. http://dx.doi.org/10.1111/j.1749-8171.2012.00367.x.

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Lewis, James R., and Sverre Andreas Fekjan. "New Religions, Contemporary Paganism, and Paranormal Beliefs." Alternative Spirituality and Religion Review 6, no. 2 (2015): 253–68. http://dx.doi.org/10.5840/asrr2015102714.

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Caldecott, Stratford. "Contemporary Paganism and the Search for Truth." Chesterton Review 26, no. 1 (2000): 257–66. http://dx.doi.org/10.5840/chesterton2000261/242.

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De Castro, Dannyel Teles. "Studies on neopaganism in Brazil." Fragmentos de Cultura 27, no. 3 (2017): 440. http://dx.doi.org/10.18224/frag.v27i3.4875.

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There are at least 15 years that some Brazilian researchers in the fields of anthropology, sociology, history and religious studies strive to assist in the advancement of knowledge about the religious expressions of Contemporary Paganism. These, in turn, are shown in constant growth on Brazilian society. Such researches converge to form a specific field of religious studies, consisting of religions which until then were only understood in a very superficial way through the analytical category "new religious movements". This paper makes a survey of the main academic studies already made on pagan religions in Brazil, reflecting on some of the major analyzes woven about such expressions. Estudos sobre o neopaganismo no Brasil Há pelo menos 15 anos alguns pesquisadores brasileiros das áreas da antropologia, sociologia, história e ciências da religião empenham-se em auxiliar no avanço de conhecimento sobre as expressões religiosas do Paganismo Contemporâneo. Essas, por sua vez, mostram-se em constante crescimento na sociedade brasileira. Tais pesquisas convergem para a formação de um campo específico dos estudos de religião, constituído por religiões que até então somente eram compreendidas de forma bastante superficial através da categoria analítica “novos movimentos religiosos”. O presente texto realiza um survey dos principais estudos acadêmicos já realizados sobre as religiões pagãs no Brasil, refletindo sobre algumas das principais análises tecidas sobre tais expressões.
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Dissertations / Theses on the topic "Paganisme contemporain"

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Farwell, Rose-Marie. "Le Néo-paganisme en Angleterre à l’époque contemporaine." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040228.

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Cette thèse examine l’essor récent du néo-paganisme en Angleterre, en tenant compte des particularités du contexte anglais, et en montrant la convergence d’influences historiques, culturelles et littéraires qui ont favorisé son émergence et son développement. Le néo-paganisme se décline en des branches ou traditions distinctes mais toutes issues d’un terreau commun. Cependant, on peut souligner l’émergence d’un néo-paganisme éclectique et syncrétique à part entière, portant sur le « bricolage » identitaire des individus qui composent leur propre spiritualité. Nous examinons la création d’une communauté et d’une identité néo-païennes, difficiles à cerner, mais qui reposent sur un socle commun de croyances et pratiques. Nous examinons les enjeux d’une quête identitaire véhiculée par une mystique de la terre d’Angleterre qui se veut inclusive, s’inscrivant dans une logique multiculturelle de la diversité et du pluralisme. Le néo-paganisme a pu profiter également d’un contexte politique, intellectuel et socioculturel favorable aux religions minoritaires, mais a dû faire des concessions pour se constituer en tant que religion afin d’être reconnu par les autorités publiques. Inversement, celles-ci ont été amenées à élargir et assouplir leur conception et leur définition de la religion afin d’inclure cette religiosité alternative. L’étude examine la plus grande visibilité des néo-paganismes et leur médiatisation, ainsi que les interfaces et zones de porosité entre ceux-ci et la culture dominante pour montrer une diffusion des thématiques néo-païennes dans la culture environnante, même si des problèmes persistent concernant l’acceptation et l’interprétation des noms pagan et surtout witch, et surtout des ambiguïtés en ce qui concerne les notions d’occulte et de magie
This study examines the emergence and growth of paganism over recent decades in a specifically English context, taking into account the various historical, cultural and literary influences and the way paganism has developed as a ‘natural’ product of these. Although the term paganism covers a loose association of distinct branches and traditions, these inspire, influence and feed into each other to a greater or lesser extent, creating a generic paganism that has emerged as the dominant trend, within which individuals concoct and compose their own spirituality. Within a spectrum of practices and beliefs, enough common ground exists for the movement to be recognizable as such, but this contrasts greatly with more traditional ideas of religion. If the growth of paganism is partly explained by the greater availability of information and the use of Internet, it is also seemingly in resonance with various aspects of the contemporary, post-modern western psyche. Furthermore, it has benefited from the official climate concerning positive recognition of minority religions in a multicultural society, although difficulties have arisen in its being accepted as a religion, whether by the authorities, or due to internal factors. This has led to a higher media profile for paganism, sometimes in its favour, but sometimes leading to its scapegoating by newspapers seeking to denounce the perceived excesses of multiculturalism and the “politically correct”. If the name ‘pagan’ seems inappropriate, acting as a barrier in some quarters, no alternative, less controversial term has been found as a replacement. However, it can be noticed that pagan themes and attitudes are being more generally diffused within mainstream culture, with or without the pagan ‘label’
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Jamison, Ian. "Embodied ethics and contemporary paganism." Thesis, Open University, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543849.

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Contemporary understandings of ethics consistently situate them as the result of a focussed rational and intellectual process within a narrow range of academic and religious areas. I challenge this approach, and theorise an embodied approach to ethics as both possible and desirable. I argue that such an approach may be most easily located in the contemporary Pagan approach to environmental ethics, given that the rhetoric of Paganism valorises the body and privileges the natural environment. While I agree that Paganism is indeed a nature religion, I theorise that there are two simultaneous yet contradictory discourses of nature informing Paganism: the animist (privileging nature qua nature) and the esoteric (privileging a symbolic understanding of nature). I assert that my qualitative fieldwork demonstrates that some Pagans have developed an embodied ethic through close relationship with nature. I acknowledge that the development of such a profound relationship requires considerable effort and a great deal of time. I then compare this against quantitative data from an online survey of self-identifying Pagans in order to establish the extent to which such an approach might be representative. The Initial analysis of the online data supports the assertion that my respondents are likely to express positive attitudes to the environment, but are unlikely to participate in activism in relation to a number of specified areas. Deeper analysis compares the data between different groups identified along the animist/esoteric scale, and suggests that those Pagans who are more influenced by the animist discourse are indeed more likely to express environmentally friendly attitudes and to take part in activism. I conclude that such an embodied environmental ethic is possible, although this may be substantially contingent upon lifestyle. I posit that by understanding the diversity of discourses informing Pagan approaches to nature, academics may be able to more accurately interpret the diversity of Pagan approaches, and Pagans themselves may be able to move forward in discussions between their various traditions.
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Simes, Amy Caroline. "Contemporary paganism in the East Midlands." Thesis, University of Nottingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282514.

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Edwards, Leila Dudley. "Modern expressions of a traditional festival : contemporary Paganism and Halloween." Thesis, University of Sheffield, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.481527.

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Collins, Loleta B. "A Coming Home: Neo-Paganism and the Search for Community." Oxford, Ohio : Miami University, 2002. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1020253276.

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Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2002.
Title from first page of PDF document. Document formatted into pages; contains 74 p. Includes bibliographical references (p. 64-74).
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Charbonneau, Marisol. "A distinct Paganism: The Contemporary Pagan revival in Montreal at the turn of the millennium." Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/27669.

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Contemporary Paganism, including Wicca, is a new religious movement that has taken root in the worldwide Anglophone diaspora, including Canada. Due to the fact that the majority of the population within Quebec is Francophone, several researchers of Paganism have cast doubts as to whether the Pagan movement could ever take root in the province. This research is an ethnographic study of Paganism in Montreal, Quebec's largest city and sole metropolis, using participant-observation, survey questionnaires, and one-on-one interviews in both English and French. This research aims to determine whether there are any significant differences between Anglophone and Francophone Pagans in Montreal, the degree to which Quebec culture has influenced the development of the religion within the province, and how the unique and distinct forms of Paganism in Quebec challenge the hegemony of the American model of Paganism. This research also explores the ways the development of a Pagan identity can be likened to the process of ethnogenesis.
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Bowman, Marion Irene. "Vernacular religion and contemporary spirituality : studies in religious experience and expression." Thesis, University of South Wales, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285956.

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Smith, Rachael D. "Contemporary Paganism in America : the role of heterosexual and homosexual males in a female oriented religion." Virtual Press, 2006. http://liblink.bsu.edu/uhtbin/catkey/1347736.

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This study explores the origins and development of one of America's largest alternative religions, contemporary Paganism, while placing emphasis on the roles of homosexual and heterosexual males within a movement that is dominated by women and focused on a Goddess, rather than a God. This gendered examination demonstrates contemporary Paganism's roots in the counterculture movement of the 1960s, and investigates how rituals have changed for boys within the movement, as well as ritual modification among homosexual males. This study reveals a reverse sexism among contemporary Pagan women toward males within the community and how this group is still working toward understanding and acceptance between the sexes. With an ever growing presence and over 300, 000 contemporary Pagans in the United States to date, this religious group adds to the changing contours of American religion.Ball State UniversityMuncie, IN 47306
Department of History
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Rathouse, William. "Contested heritage : examining relations between contemporary pagan groups and the archaeological and heritage professions in Britain." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683043.

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This thesis uses ethnographic field research and literature analysis to examine the sometimes fraught interactions and relationships between the archaeologists and heritage managers who manage and interpret the material remains of Britain’s ancient past and contemporary Pagan groups to whom such remains are sacred. It provides a description of contestation of sites and human corporeal remains followed by a detailed analysis of the reasons presented in the discourse of contestation and the underlying attitudes behind the issues. The Thesis concludes with some thoughts on how heritage managers and archaeologists may better manage their interactions with the Pagan community in the future.
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Collie, Stephen Lee. "A study of angel idolatry in Colossians, Revelation, and Hebrews and their implications for contemporary Christianity." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Books on the topic "Paganisme contemporain"

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Murphy, Pizza, and Lewis James R, eds. Handbook of contemporary Paganism. Brill, 2008.

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Essays in contemporary Paganism. Moon Books, 2013.

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Listening people, speaking earth: Contemporary paganism. Hurst & Company, 1997.

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Contemporary paganism: Listening people, speaking earth. New York University Press, 1997.

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Listening people, speaking earth: Contemporary paganism. Wakefield Press, 1997.

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Harvey, Graham. Listening people, speaking earth: Contemporary paganism. Hurst, 1997.

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Barner-Barry, Carol. Contemporary paganism: Minority religions in a majoritarian america. Springer, 2005.

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Harvey, Linda. Not my child: Contemporary paganism and new spirituality. Living Ink Books, 2008.

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Grzymała-Moszczyńska, Halina. Walking the Old Ways: Studies in Contemporary European Paganism. Sacrum Publishing, 2012.

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Kermani, S. Zohreh. Pagan family values: Childhood and the religious imagination in contemporary American paganism. NYU Press, 2013.

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Book chapters on the topic "Paganisme contemporain"

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Feraro, Shai. "Canaanite Reconstructionism Among Contemporary Israeli Pagans." In Cosmopolitanism, Nationalism, and Modern Paganism. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56200-5_8.

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Krasskova, Galina. "Contemporary Paganisms and the Psychology of Ordeal." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9234.

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Krasskova, Galina. "Contemporary Paganisms and the Psychology of Ordeal." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9234.

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Rountree, Kathryn. "The Spirits Are Cosmopolitan Too: Contemporary Shamanism in Malta." In Cosmopolitanism, Nationalism, and Modern Paganism. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56200-5_12.

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Magliocco, Sabina. "“Reconnecting to Everything”: Fairies in Contemporary Paganism." In Fairies, Demons, and Nature Spirits. Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-58520-2_14.

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Sanson, Dawne. "Cosmopolitanism, Neo-Shamans and Contemporary Māori Healers in New Zealand." In Cosmopolitanism, Nationalism, and Modern Paganism. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56200-5_11.

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Wilkins, Kim. "Pagan Places: Contemporary Paganism, British Fantasy Fiction, and the Case of Ryhope Wood." In Popular Fiction and Spatiality. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56902-8_8.

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Hedenborg-White, Manon. "Contemporary Paganism." In Controversial New Religions. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:osobl/9780199315314.003.0019.

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"Australian paganisms." In Handbook of Contemporary Paganism. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004163737.i-650.129.

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"Animist paganism." In Handbook of Contemporary Paganism. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004163737.i-650.106.

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