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Journal articles on the topic 'Religious symbolism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Pasichnik, Oleksandr, and Eugene Piletsky. "RELIGIOUS SYMBOLISM IN CINEMA: "BARBIE"." Bulletin of Taras Shevchenko National University of Kyiv. Philosophy, no. 9 (2023): 36–39. http://dx.doi.org/10.17721/2523-4064.2023/9-6/15.

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B a c k g r o u n d . Genre-wise the article is a form of publication of analytical conclusions resulting from researching religious symbolism within the movie. The material for interpretation was derived from mass media, in particular cinematography. The article describes religious symbolism within the movie "Barbie" (2023). It is made apparent that the wide array of religious symbols in modern cinema requires a new approach. M e t h o d s . Issues with defining religious symbolism in cinema have inspired a search of appropriate methods and research methodology. The article utilizes analytica

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Walczak, Marika. "System wyobrażeń o świecie – specyfika myślenia pierwotnego." Szkice Akademickie 011/2022.11.01 (November 1, 2022): 1–5. https://doi.org/10.5281/zenodo.7271396.

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Streszczenie: Autor próbuje przybliżyć specyfikę myślenia ludzi pierwotnych oraz ich system wyobrażeń o świecie. Omawia wierzenia magiczno-religijne, istotę mitu w życiu przodków oraz wykorzystanie symboliki koła, które miały na celu wyjaśnienie powstania świata, praw nim rządzących i sensu ludzkiej egzystencji.  Słowa kluczowe: wierzenia magiczno-religijne, religia, magia, mity, symbolika koła. Abstract: The autor tries to present the specificity of primitive people's thinking and their system of ideas about the world. It discusses magical and religious beli

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Ferreira, Arlon Cândido, Luiz Eduardo Panisset Travassos, Ivair Gomes, Rodrigo Corrêa Teixeira, Múcio do Amaral Figeuiredo, and Leonardo Cristian Rocha. "SYMBOLISM OF GEODIVERSITY IN AFRO-BRAZILIAN RELIGIONS." Mercator 23, no. 2024 (2024): 1–15. http://dx.doi.org/10.4215/rm2024.e23011.

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If, throughout evolutionary history, an analogy is made between humans and nature using elements of geodiversity, symbolic processes will emerge for human beings. They construct a sacralized nature revealed in their worship, practices, and beliefs, where nature becomes a symbolic element imbued with meaning. These elements of geodiversity are found in various religious traditions, with notable examples being Indigenous/Shamanic practices, Umbanda, Candomblé, Buddhism, Hinduism, and Christianity, among others. As a result, this article focuses on African rituals which represent their original m

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Ghorbani, Nima, P. J. Watson, Zahra Sarmast, and Zhuo Job Chen. "Post-Critical Beliefs and Religious Reflection: Religious Openness Hypothesis in Iranian University and Islamic Seminary Students." Journal of Empirical Theology 31, no. 1 (2018): 49–70. http://dx.doi.org/10.1163/15709256-12341367.

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Abstract Negative relationships between Post-Critical Beliefs in Iran imply that Muslim perspectives are closed-minded, but positive correlations between Religious Reflection factors point instead toward a Muslim open-mindedness. The hypothesis of this study was that this contrast reveals the Post-Critical Belief of Symbolism to be a questionable index of Muslim open-mindedness. Iranian university students and Islamic seminarians (N = 296) responded to Post-Critical Beliefs, Religious Reflection, Religious Orientation, Quest, Rumination-Reflection, and Satisfaction with Life measures. The “ope

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Jahoda, Gustav, and Pascal Boyer. "Cognitive Aspects of Religious Symbolism." Man 29, no. 3 (1994): 759. http://dx.doi.org/10.2307/2804404.

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Wentworth, William M., and Pascal Boyer. "Cognitive Aspects of Religious Symbolism." Journal for the Scientific Study of Religion 33, no. 1 (1994): 82. http://dx.doi.org/10.2307/1386640.

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Jaro, May Anne T. "Symbolism in Philippine Religious Movies." International Journal of Research and Scientific Innovation X, no. VIII (2023): 12–25. http://dx.doi.org/10.51244/ijrsi.2023.10802.

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This paper analyzes Philippine-movie Director Laurice Guillen’s movies, Tanging Yaman and Santa Santita, by using the Mythological Approach. Guided by the principles of this particular approach in literary criticism, the study identified the symbols and archetypes found in the selected movies to infer the universal ideas and human tendencies that manifest the cultural and religious realities of the Filipinos. Giving emphasis to Northrop Frye’s theory of un-displaced myth, the study found, through a literary analysis of the movies, that two opposing worlds can actually co-exist in one archetype

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Sunday, Agama Christian, and Et Al. "The Import of Symbolism in African Religious Experience." European Journal of Interdisciplinary Studies 10, no. 2 (2024): 17–32. https://doi.org/10.26417/tbnpkd31.

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The foundation of all religious rituals worldwide is the concept of symbolism. This is because most belief systems are abstract and depend on symbols to teach their followers the truth different religions teach. It acts as intermediaries between humanity and the divine giving form to the viable elements of the greater powers. There are symbols in many other faiths. Symbols could be concrete, verbal, or expressive actions. It refers to something; it does not point to itself as a thing. While the problem is not just that most symbols have complicated meanings, but that their functions and unders

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Nabofa, M. Y. "Blood Symbolism in African Religion." Religious Studies 21, no. 3 (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

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Thakur, Meenakshi. "RELIGIOUS SYMBOLISM IN THE WORKS OF GRAPHIC ARTIST-NARENDRA SRIVASTAVA." ShodhKosh: Journal of Visual and Performing Arts 3, no. 1 (2022): 187–93. http://dx.doi.org/10.29121/shodhkosh.v3.i1.2022.81.

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Religious symbolism implies the use of unique symbols by a particular religion, that describe anything pertaining to its culture and psyche, including archetypes, events, natural phenomena or even the art that evolved in that land over a period of time. All religions of the world, irrespective of how ancient or modern they are, use symbols to help create a resonant ethos, which in turn, reflects the moral values, teachings and culture of that society. The concept of religious symbolism is very ancient and may well have had its roots from the start of mankind itself. This can be seen in the ser

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11

Bailey, Colin J. "Religious symbolism in Caspar David Friedrich." Bulletin of the John Rylands Library 71, no. 3 (1989): 5–20. http://dx.doi.org/10.7227/bjrl.71.3.2.

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윤인복. "Religious Symbolism in Lee Kyusang’s Works." Korean Bulletin of Art History ll, no. 53 (2019): 83–102. http://dx.doi.org/10.15819/rah.2019..53.83.

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Salazar, Carles. "Religious Symbolism and the Human Mind." Method & Theory in the Study of Religion 27, no. 1 (2015): 82–96. http://dx.doi.org/10.1163/15700682-12341326.

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The purpose of this paper is to assess Durkheim’s approach to religion and the validity of the time-honoured principle of the social determination of mental representations. The thesis to be defended is that Durkheim was essentially right in understanding religious ritual as a symbolic language. But he was wrong both in his social deterministic theory of mental representations and in his definition of religion as an exclusively social phenomenon. As current evolutionary sciences have amply demonstrated, human mental architecture has been shaped by a long evolutionary process and cannot be easi

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Miller, Ivor L. "Religious Symbolism in Cuban Political Performance." TDR/The Drama Review 44, no. 2 (2000): 30–55. http://dx.doi.org/10.1162/10542040051058690.

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When a white dove alights on his shoulder, is Fidel Castro being crowned by Obatalá, a Santería god? What is the relationship between Santería, Cuba's vibrant Afro-Caribbean religion, and Cuba's head of state?

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Борисова, Л. М., and С. О. Курьянов. "Architectonics of Textual Unity of the Russian Religious Symbolists Works." Северо-Восточный гуманитарный вестник, no. 2(47) (July 1, 2024): 142–54. http://dx.doi.org/10.25693/svgv.2024.47.2.012.

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Наследие русских религиозных символистов А. Блока, А. Белого, В. Иванова рассматривается в статье с точки зрения современной теории сверхтекста. Символистское текстовое единство объединяет в себе признаки как ассоциативно-смыслового (наличие концептуального ядра, мифопоэтических констант), так и циклического (цикл как жанр и композиционный принцип) типов сверхтекста. Ядром у теургов является программа, возлагающая на искусство религиозные функции. В художественном творчестве она реализуется системой устойчивых символов (солнце, заря, музыка, роза, крест, Дионис, золото, лазурь и др.) Показаны

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Choza, Jacinto. "The Feminine Sacred: An Ontosociology of Woman as a Symbol." Religions 16, no. 4 (2025): 450. https://doi.org/10.3390/rel16040450.

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In contemporary development, feminism is divided into two major trends, that of difference and that of equality. The former tends to rely more on ontology and religious symbolism, and the latter on sociology and political praxis. This paper aims to show that this antagonism has as its background the complementarity and unity between both approaches, which are based on religious symbolism. Religious symbolism has both an ontological value and a sociological value, which give both internal consistency and external form to society.

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Elhady, Aminullah. "Religion And Religious Language A Religious Symbolism For Nonreligious Purposes." Ri'ayah: Jurnal Sosial dan Keagamaan 3, no. 01 (2018): 124. http://dx.doi.org/10.32332/riayah.v3i01.1184.

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Religion is a very important thing in the people's lives. They need religion because of their weaknesses and limitations to face something outside themselves. Their limitations, especially in spiritual and metaphysical aspects, hence the people search for references which are considered hits, it is the religion. The spirit of religion in the collective life is to create the beneficiaries for the adherents. But, the religious symbolism is no less important than religion in life, so that religious symbols are greatly needed by the people. Moreover, religious symbolism is sometimes treated more t

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Yeong, Yin Mei, Khairul Aidil Azlin Abd Rahman, Nor Atiah Ismail, and Nangkula Utaberta. "The Symbolism and Survivability of Royal Identity (RI) for the Upper Section of the Taoist Temple Built in the 19th Century in the Klang Valley, Malaysia." Journal of Design and Built Environment 23, no. 3 (2023): 83–97. http://dx.doi.org/10.22452/jdbe.vol23no3.5.

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Taoist temples are considered a nation-specific religious and exceptional cultural landmark regionally. The design principle of the lower, middle, and upper sections of the physical building profoundly symbolised royal identity (RI). Scholars discovered that despite Chinese lineage positively recognising the importance of this symbolism, they were clueless about it, notably the configuration of the upper section. The objective of this paper is primarily to identify the design symbolism of the Taoist temple and assess the survivability of the RI for the upper section: 1) roof form; 2) ornamenta

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Merkur, Dan. "Psychoanalytic methods in the history of religion: A personal statement1." Method & Theory in the Study of Religion 8, no. 4 (1996): 327–43. http://dx.doi.org/10.1163/157006896x00224.

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AbstractFor the Scandinavian tradition of the history of religions, in which I was trained, not the numinous, but the experience of the numinous is the sui generis subject matter of the discipline; and historians routinely emphasize the experiential aspects of religions. The better to understand religious experience, I work interdisciplinarily with psychoanalysis. Freud's treatment of group processes as though they were individual psyches and his pathologizing of religious symbolism are badly dated. Current work in both clinical psychoanalysis and psychoanalytic anthropology is more sophistica

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Liro, Justyna, Izabela Sołjan, and Elzbieta Bilska-Wodecka. "Symbolic Religious Landscape: Religious and Patriotic Symbolism in the Pilgrimage Centres in Poland." Religions 14, no. 1 (2022): 33. http://dx.doi.org/10.3390/rel14010033.

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Combining religious and national symbolism is not a new phenomenon. There are known examples of countries where there were or still are connections between nationality and religion. Pilgrimage centres are examples of symbolic religious landscapes based on the presence of the sacred. Such anthropogenic landscapes are a visible result of culture formed under the influence of religion, a special spiritual and often national heritage expressed through sacred objects, visual evidence of religiousness and, likewise, national identity. Here, we present a detailed analysis of religious and patriotic s

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Okewande, Oluwọle Tẹwọgboye. "This article explores the role of anthroponyms in the Uzbek linguistic worldview. According to the author, proper names of people are a result of secondary interpretation and represent a cultural and spiritual value that has been formed by representatives of an ethnic group over many centuries. This has survived to this day as a rich historical and linguistic heritage. Upon studying Uzbek anthroponymy, it was discovered that the majority are names of indigenous Turkic origin, many of which have become traditional. There are also direct Uzbek names, which have a high nominative value and pronounced national-linguistic specificity. Additionally, there are units of different linguistic nature such as names created in different ways, in different periods, and borrowed from other languages through tracing, morphological transfer, and other means.The text describes the contributions of several scholars to the study of Uzbek anthroponyms, such as E. Begmatov, G. Sattarov, S. Rakhimov, and R. Khudoyberganov. The author, following N. N. Boldyrev, considers interpretation as a cognitive activity that is based on the main functions of language — cognitive, communicative, and interpretive. The author divides Uzbek proper names into 14 thematic groups, based on the results of secondary interpretation. The text concludes that interpretation is a cognitive activity that involves the perception and expression of objects and phenomena through language. There are two types of interpretation — primary and secondary. In primary interpretation, a system of conceptualization and categorization is formed based on a general description of existing objects and events in language. In secondary interpretation, language units are formed, encoded in human cognition, and found in verbal expression in language. Thus, anthroponyms are formed as a result of secondary conceptualization and categorization." Vestnik of Saint Petersburg University. Asian and African Studies 16, no. 2 (2024): 485–500. http://dx.doi.org/10.21638/spbu13.2024.213.

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Ẹbọ (sacrifice) is a universal religious concept that negotiates human desires and requests with God — the Supreme Being. This is done through intermediaries, who are religious progenitors or mediators across religions. Among the Yoruba people of Southwestern Nigeria, divinities are religious mediators. However, the opinions of worshippers of foreign religions among African in general and among the Yoruba in particular is that, ẹbọ which is sacrifice to God through the divinities are regarded as unholy and ungodly. To this effect, Yoruba indigenous religion worshippers are vilified; regarding

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Butt, Muhammad Mohsin, Ernest Cyril de-Run, Ammen U-Din, and Dilip Mutum. "Religious symbolism in Islamic financial service advertisements." Journal of Islamic Marketing 9, no. 2 (2018): 384–401. http://dx.doi.org/10.1108/jima-03-2017-0034.

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Williamson, Amanda, Martha Eddy, Linda Hartley, Mark Talyor, Enrique Meléndez, and Mary Abrams. "Somatically inspired movement and prepatriarchal religious symbolism." Dance, Movement & Spiritualities 2, no. 3 (2015): 323–55. http://dx.doi.org/10.1386/dmas.2.3.323_1.

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Katelyn Mathew. "Exploring Religious Animal Symbolism in Louise Erdrich’s The Plague of Doves." Digital Literature Review 11, no. 1 (2024): 41–56. http://dx.doi.org/10.33043/a79zb3z77.

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In her 2009 novel The Plague of Doves, Louise Erdrich weaves a complex story that demonstrates the attempted erasure of Native American culture and religion through contrasting religious animal motifs. Serpents, doves, and lambs have inherent associations with biblical and some indigenous religions that, together, build a conflict that is reflected by the tension between the occupants of the reservation and by the white characters. For example, the Biblical interpretation of serpents is that they are evil spirited and essentially the embodiment of Satan; however, some religions view serpents a

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BATURIN, D. A., and E. B. ERENCHINOVA. "MYTHOLOGEME “BAKING OR BATHING IN A CAULDRON” AS A SYMBOL OF SACRED INITIATION." Bulletin of Chelyabinsk State University 491, no. 9 (2024): 14–24. https://doi.org/10.47475/1994-2796-2024-491-9-14-24.

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The paper deals with a typological series of mythological images associated with rites of passage or initiation in the history of religions. Thus, using the example of various mythologies and cultures of ancient peoples, the sacred symbolism of the furnace and boiler used in the initiation ceremony is highlighted and analyzed. A comparative and comparative religious analysis of the initiation rite is carried out. Based on an array of examples in various cultures, are identified and analyzed the stages, symbolism and functions of the initiation rite, meaningfully described in the works of V. J.

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Barrett, Nathaniel F. "Religious Symbolism and the Experience of Life as Meaningful: Addition, Enhancement, or Both?" Religions 14, no. 1 (2023): 88. http://dx.doi.org/10.3390/rel14010088.

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This paper explores the question of how religious symbolism functions to provide a more meaningful or enriched experience of life. It examines a common and highly influential view, referred to here as the “source model”, for which this function requires the addition to experience of transcendent meanings generated by rituals and other specially adapted kinds of symbolic activity. Using Robert Bellah’s Religion in Human Evolution and Clifford Geertz’s “Religion as a Cultural System” as representative examples, I critique a key premise of the source model, namely that the meaning-making function

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De Lange, Nicholas. "Book Review: Passover Symbolism." Expository Times 117, no. 10 (2006): 434–35. http://dx.doi.org/10.1177/0014524606067222.

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Bruhn, Siglind. "Religious Symbolism in the Music of Olivier Messiaen." American Journal of Semiotics 13, no. 1 (1996): 277–309. http://dx.doi.org/10.5840/ajs1996131/412.

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Memon, Muhammad Awais. "Divinity on Sale: Investigating Religious Symbolism in Commercials." Journal of Independent Studies and Research-Management, Social Sciences and Economics 10, no. 2 (2012): 33–44. http://dx.doi.org/10.31384/jisrmsse/2012.10.2.4.

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久保田將之. "“Mitate”, the analogy & religious symbolism in Japan." Journal of Japanese Studies ll, no. 34 (2007): 27–48. http://dx.doi.org/10.15733/jast.2007..34.27.

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O'Neil, Daniel J. "The Secularisation of Religious Symbolism: The Irish Case." International Journal of Social Economics 14, no. 2 (1987): 3–24. http://dx.doi.org/10.1108/eb014037.

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Peatfield, Alan. "Cognitive Aspects of Religious Symbolism: An Archaeologist's Perspective." Cambridge Archaeological Journal 4, no. 1 (1994): 149–55. http://dx.doi.org/10.1017/s0959774300001037.

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A`la, Abd, Mukhammad Zamzami, Nur Hidayat Wakhid Udin, and Ahmad Fathan Aniq. "ISLAMISM IN MADURA: From Religious Symbolism to Authoritarianism." JOURNAL OF INDONESIAN ISLAM 12, no. 2 (2018): 159. http://dx.doi.org/10.15642/jiis.2018.12.2.159-194.

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DE MUNCK, VICTOR C. "Cognitive Aspects of Religious Symbolism. PASCAL BOYER, ed." American Ethnologist 22, no. 3 (1995): 639–40. http://dx.doi.org/10.1525/ae.1995.22.3.02a00350.

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Shults, F. Leron. "Religious Symbolism at the Limits of Human Engagement." Theology and Science 8, no. 3 (2010): 303–18. http://dx.doi.org/10.1080/14746700.2010.492624.

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Beck, Boris. "Symbolism and metaphors of water in religious experience." Kaj 55, no. 1-2 (2022): 55–72. http://dx.doi.org/10.32004/k.55.1-2.2.

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Čedo Antolić, a respected singer-songwriter, born in 1951 in Zagreb, where he died in 2019, moves within the Catholic religious vocabulary, but has a distinctive metaphoric system. He emphasizes the frequent mention of water in various forms - such as a stream, river, sea, rain, drop - and within its typical theme of addressing God, and in that discusses issues of existential importance. The imagery of Čedo Antolić related to water is very rich, and some of its aspects are analyzed here, for example the analogy between water and light, as an attribute of God. The experience of water as a mediu

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Calaza-Martínez, Pedro, Nuria Freire-González, and Camilo Blanco-Pampín. "Sacred Landscapes in Galicia: Small Religious Architecture and Symbolism." Acta Horticulturae et Regiotecturae 22, no. 1 (2019): 8–13. http://dx.doi.org/10.2478/ahr-2019-0002.

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Abstract Cultural landscapes are multi-layered entities that constantly endure changes and transformations, especially in Europe due to its ancient history and anthropized nature, which reveals itself not only in physical elements, but also through immaterial heritage. This paper aims to analyse the connection between sacred landscapes, small religious architecture and folklore, focusing on the origin and transformations of several places in Galicia (northwest of Spain). Galicia is defined by its rich flora and fauna, a management of its land based on smallholding and the social idiosyncrasy o

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FERATAN, MUHARREM, and ERHAN SOLMAZ. "ANADOLU DANS GELENEĞİNDE TÜRK DİNÎ DANSLARI VE HAYVAN SEMBOLİZMİ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 106 (June 20, 2023): 319–36. http://dx.doi.org/10.34189/hbv.106.015.

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Dance, which emerged as an entertainment element today, was seen as an element of worship in primitive times. The dances, which were performed to please the gods or to protect them from their wrath in the first years, aimed to reach the god and become one with him in the following years. In order to achieve this goal, people imitated nature and animals in their religious dances. People observing the behavior of animals sometimes felt fear and sometimes admiration for them. This feeling of fear and admiration has revealed the human effort to identify with the animal and acquire its virtues. The

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Amsikan, Modesta. "The Role of Symbolism in Liturgical Rites: A Theological and Anthropological Perspective." Journal of Academic Science 2, no. 2 (2025): 695–703. https://doi.org/10.59613/ces2qy04.

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Symbolism plays a crucial role in liturgical rites, serving as a bridge between the sacred and the human experience. This study explores the theological and anthropological dimensions of symbolism in liturgical practices using a qualitative approach with literature review and library research methods. The study examines how symbols in liturgical rites convey theological truths and shape communal religious experiences. Theologically, liturgical symbols represent divine mysteries and serve as a medium for spiritual participation, reinforcing sacred doctrines and traditions. Anthropologically, th

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Dagiiraazai, Nyamdorj. "Богд хаант Монгол Улсын албан ёсны төрийн бэлгэдлийн уламжлал, шинэчлэл". Монгол судлал 47, № 1 (2024): 289–313. http://dx.doi.org/10.22353/ms20234723.

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When the state symbolism of the Bogd Khanate of Mongolia was created, a dual state symbolism was adopted incorporating both Mongolian state symbolism originating from the era of the Hunnu Empire and state symbolism originating in ancient India. The state symbols of the Bogd Khanate of Mongolia may be classified into two types by legal status, official and unofficial. Where the official symbolism included the three symbols of the state emblem, state flag, and state seal enacted in the “Mongolian Legal Rescript Enacted by Decree,” the unofficial symbolism included symbols like the national anthe

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Filary, Magdalena. "Artur Rega: „Omul în lumea simbolurilor. Antropologia filozofică a lui Mircea Eliade” / Artur Rega: "Man in the World of Symbols. Philosophical Anthropology of Mircea Eliade"." Swedish Journal of Romanian Studies 1, no. 1 (2018): 179–83. http://dx.doi.org/10.35824/sjrs.v1i1.17370.

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The Polish exegesis of Mircea Eliade's work has grown after 1989 through monographs and studies devoted entirely to hermeneutics that the historian and phenomenologist of religions imposes on the sciences dealing with the study of sacredness, of religious phenomena and related symbolism. The book Man in the Symbol World. Philosophical Anthropology of Mircea Eliade by Artur Rega is among them.

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Fathony, Ivan Issa, Ismatul Maula, Widyapuri Prasastiningtyas, Jasiah, and Fadloli. "ANALISIS SIMBOLISME DALAM KOMUNIKASI SELAMA BULAN RAMADHAN UNTUK MEMPROMOSIKAN TOLERANSI ANTAR UMAT BERAGAMA." AKSELERASI: Jurnal Ilmiah Nasional 5, no. 1 (2023): 57–67. http://dx.doi.org/10.54783/jin.v5i1.678.

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Tolerance is an important part of living in a multicultural and multireligious society, such as Indonesia. The month of Ramadan is one of the holy months for Muslims, where this month is also one of the months that has the opportunity to strengthen inter-religious tolerance. This form of tolerance can be done through communication which is symbolized in certain forms. This research will be carried out with the aim of seeing how symbolism in communication can promote inter-religious tolerance in the month of Ramadan. This research will be carried out using a descriptive qualitative approach. th

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Cartledge, Mark J. "The Symbolism of Charismatic Glossolalia." Journal of Empirical Theology 12, no. 1 (1999): 37–51. http://dx.doi.org/10.1163/157092599x00030.

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Titarenko, Svetlana Dmitriyevna. "VYACHESLAV IVANOV AND JAKOB BÖHME (RELIGIOUS SYMBOLISM THEORY AND ACTUALIZATION OF THE GERMAN MYSTIC’S HERITAGE)." Russkaya literatura 2 (2021): 173–83. http://dx.doi.org/10.31860/0131-6095-2021-2-173-183.

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The article outlines the insuffi ciently studied issue «Vyacheslav Ivanov and Jakob Böhme». The goal of the research is to defi ne the sources that infl uenced Vyach. Ivanov’s theory of religious realistic symbolism. The philosophy of Vyach. Ivanov’s art is analyzed, and the contingencies between his theory and the mystic learning of Böhme and his followers concerning symbolic correspondences are highlighted. It is shown that, postulating his principles of religious symbolism, Ivanov relied on Böhme’s principles of symbolic nature of reality, that were connected to the traditions of the Mediev

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Bolatzhan, Al-Farabi, and Kakimzhan Bishmanov. "PREVENTION OF RELIGIOUS EXTREMISM AND TERRORISM IN THE CONTEXT OF THE CONFRONTATION BETWEEN SECULARISM AND RELIGIOUS SYMBOLISM." Eurasian Journal of Religious Studies 38, no. 2 (2024): 50–60. http://dx.doi.org/10.26577//ejrs.2024.v38.i2.r5.

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This article examines the problem of the relationship between the model of secularism and religious symbolism in the context of the risk of religious radicalization in Kazakhstan. This topic is especially relevant at the present time in conditions of geopolitical turbulence in the Eurasian region. Due to the complex nature of the problem, three main components are distinguished: 1) consideration of the features of the French model of secularism applied in Kazakhstan; 2) analysis of external destructive religious influence on Kazakhstan; 3) the alleged religious and ideological risks existing i

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Jarosz, Adam. "Autour de l’axis mundi. De la notion théorique à la mise en image littéraire dans l’œuvre de Jules Verne (Voyages et aventures du capitaine Hatteras et Le Sphinx des glaces)." Quêtes littéraires, no. 3 (December 30, 2013): 101–7. http://dx.doi.org/10.31743/ql.4610.

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The symbolism of axis mundi constitutes an integral part of cultural and religious systems across the world. Such symbolism appears clearly and precisely in all forms of religious life. As it is stressed by Eliade, many a time, axis mundi is an intersection of three varied ontological zones (the interior of the Earth, the surface of the Earth, and the Heaven) and creates a contact place of man with sacrum. The axis mundi symbolism, analysed here as a part of literary studies, is reflected also in two important novels by Julius Verne (Adventures of Captain Hatteras, 1864-65 ; An Arctic Mystery,

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Valančiūnas, Deimantas. "Myth in constructing contemporary Indian identity in popular Hindi film: The case of Ashutosh Gowariker." Acta Orientalia Vilnensia 9, no. 2 (2008): 159–74. http://dx.doi.org/10.15388/aov.2008.2.3702.

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Vilnius UniversityThe present paper concentrates on particular mytho-religious symbolism and mythological structures used in two popular films by famous contemporary Indian film director Ashutosh Gowariker: Lagaan (2001) and Swades (2004). These films are significant in the history of Indian popular cinema not only for their complex problems related to the sensitive topics of anti-colonialism, nationalism and patriotism, but also for their widely used mytho-religious symbolism. My goal in this essay is to analyse these two films, identifying the mythological symbols and mythological structures

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Alayan, Samira, and Lana Shehadeh. "Religious symbolism and politics: hijab and resistance in Palestine." Ethnic and Racial Studies 44, no. 6 (2021): 1051–67. http://dx.doi.org/10.1080/01419870.2021.1883699.

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Gavriluţă, Cristina, and Nicu Gavriluţă. "Sacred Rituals, the Body's Religious Symbolism and Human Trafficking." Journal of Intercultural Management and Ethics 1, no. 2 (2018): 57–65. http://dx.doi.org/10.35478/jime.2018.2.07.

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Panarari, Massimiliano, and Guido Gili. "Spiritual Technologies: The Religious Symbolism of the Digital Universe." Religions 15, no. 11 (2024): 1320. http://dx.doi.org/10.3390/rel15111320.

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This essay attempts to analyse the discourses, gestures and projects of the new digital galaxy’s protagonists who conceive their mission in fundamentally religious terms. It will also aim to trace the intellectual genealogy and conceptual premises of their cultural and communicative vision. This analysis will attempt to define four ideal types based on reference figures taken from mythology and religion as well as the imaginary of contemporary popular culture: Prometheus, Moses, Hermes Trismegistus and Iron Man.

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