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Journal articles on the topic 'The Great Goddess'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Paulinyi, Zoltán. "THE “GREAT GODDESS” OF TEOTIHUACAN: Fiction or Reality?" Ancient Mesoamerica 17, no. 1 (2006): 1–15. http://dx.doi.org/10.1017/s0956536106060020.

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A critical review of the history of research devoted to the Great Goddess of Teotihuacan shows that over the past twenty years, and in several publications, this goddess has been transformed gradually into a universal nature deity, has received the title “Great,” and has been regarded by many authorities as the principal deity of Teotihuacan. This has become accepted even though, in my judgment, the goddess was created through a highly speculative line of argument, fusing several different iconographic complexes under that name, and despite the fact that the greater part seem to have nothing t

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2

Dowling, Nancy H. "O great goddess." Indonesia Circle. School of Oriental & African Studies. Newsletter 22, no. 62 (1994): 70–82. http://dx.doi.org/10.1080/03062849408729807.

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3

Roller, Lynn E. "The Great Mother at Gordion: The Hellenization of an Anatolian Cult." Journal of Hellenic Studies 111 (November 1991): 128–43. http://dx.doi.org/10.2307/631891.

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Gordion, the principal city of Phrygia, was an important center for the worship of the major Phrygian divinity, the Great Mother of Anatolia, the Greek and Roman Cybele. Considerable evidence for the goddess's prominence there have come to light through excavations conducted at the site, first by Gustav and Alfred Körte and more recently by the continuing expedition sponsored by the University Museum in Philadelphia. These include sculptural representations of the goddess and numerous votive objects dedicated to her. The material pertinent to the goddess and her cult in Gordion during the most

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4

Wolfgram, Matthew. "Devi: The Great Goddess:DEVI: THE GREAT GODDESS." Museum Anthropology 24, no. 1 (2000): 75–79. http://dx.doi.org/10.1525/mua.2000.24.1.75.

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5

Smith, Mary. "Athena and the Great Goddess." Self & Society 19, no. 5 (1991): 23–29. http://dx.doi.org/10.1080/03060497.1991.11085211.

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6

Ulbrich, Anja. "The Great Goddess at Maroni-Vournes." Cahiers du Centre d'Etudes Chypriotes 45, no. 1 (2015): 201–9. http://dx.doi.org/10.3406/cchyp.2015.1634.

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7

Miyares, Rub�n Vald�s. "Sir Gawain and the Great Goddess." English Studies 83, no. 3 (2002): 185–206. http://dx.doi.org/10.1076/enst.83.3.185.8690.

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8

Richards, Stella. "Baba Iaga and the Great Phallic Goddess." San Francisco Jung Institute Library Journal 23, no. 1 (2004): 54–66. http://dx.doi.org/10.1525/jung.1.2004.23.1.54.

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9

Hossain, Md Kohinoor. "DEATH IN 2020 AND A COVID-19 GREAT EPIDEMIC: AN ISLAMIC ANALYSIS." Psychosophia: Journal of Psychology, Religion, and Humanity 2, no. 2 (2020): 126–41. http://dx.doi.org/10.32923/psc.v2i2.1303.

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Only love to almighty Allah is the greatest love. From ages to ages, Allah has sent his messengers to preach only love to Him. Many destructions, disruptions, and explosions have occurred in this world. This paper tries to explore the causes of the great disasters in the world. The global people when they lead an invalid way, there occurs a terrible crisis. None of the worlds saves it. Only Allah can save global people. Today, the present world is full of share-ism, idolatry-ism, usury-ism, zakat-free-ism, killing-ism, injustice-ism, and inhumanity-ism. They practice about Gods and Goddesses.

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10

Reid-Bowen, Paul. "Great Goddess, Elemental Nature or Chora? Philosophical Contentions and Constructs in Contemporary Goddess Feminism." Feminist Theology 16, no. 1 (2007): 101–9. http://dx.doi.org/10.1177/0966735007082520.

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11

Hogenson, George B. "The Great Goddess ReconsideredRecent Thinking about the "Old European Goddess Culture" of Marija Gimbutas." San Francisco Jung Institute Library Journal 10, no. 1 (1991): 5–24. http://dx.doi.org/10.1525/jung.1.1991.10.1.5.

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12

Talalay, Lauren E., Marija Gimbutas, Miriam Robbins Dexter, Lucy Goodison, Christine Morris, and Lynn E. Roller. "Review Article: Cultural Biographies of the Great Goddess." American Journal of Archaeology 104, no. 4 (2000): 789. http://dx.doi.org/10.2307/507158.

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13

Kelly, Veronica. "The Green Goddess: William Archer's Great War Play." Nineteenth Century Theatre and Film 40, no. 2 (2013): 2–30. http://dx.doi.org/10.7227/nctf.40.2.2.

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14

Aaro, Ane Faugstad. "Ricœur’s Historical Intentionality and the Great Goddess Freyja." Temenos - Nordic Journal of Comparative Religion 56, no. 1 (2020): 75–94. http://dx.doi.org/10.33356/temenos.80350.

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   The main question in this article concerns whether hermeneutic phenomenology as a methodology can address some of the problems and critiques raised in the study of religions. Inspired by Gilhus’s proposal in her article ‘The Phenomenology of Religion and Theories of Interpretation’, I investigate the possibilities in this strand of thought concerning interpretation and explanation from the perspective of Ricœur’s hermeneutic phenomenology and language theory, taking Norse mythology and the goddess Freyja as examples of how this method might work. I argue that Ricœur’s cont

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15

Pauwels, Heidi R. M. "The Great Goddess and Fulfilment in Love: Rādhā Seen Through a Sixteenth-Century Lens." Bulletin of the School of Oriental and African Studies 59, no. 1 (1996): 29–43. http://dx.doi.org/10.1017/s0041977x00028548.

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In the Hindu pantheon the goddess Rādhā, Krsna's milkmaid lover and consort, is a relative newcomer. Notwithstanding her ‘youth’, she has already attracted scholarly attention (Hawley and Wulff, 1982; Olson, 1983; Kinsley, 1986 and 1989). The interest in this goddess has to do with her ambiguous relation with the male god with whom she is associated; though she has no independent existence from her ‘Viṣṇu’, she is not completely submissive to him either. In fact, Rādhā's devotees affirm her superiority over Kṛṣṇa. The relation between Rādhā and Kṛṣṇa certainly is not always portrayed as one et

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16

Hutton, Ronald. "The Neolithic Great Goddess: a Study in Modern Tradition." Pomegranate: The International Journal of Pagan Studies 1, no. 2 (2012): 22–35. http://dx.doi.org/10.1558/pome.v1i2.22.

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17

Hutton, Ronald. "The Neolithic great goddess: a study in modern tradition." Antiquity 71, no. 271 (1997): 91–99. http://dx.doi.org/10.1017/s0003598x0008457x.

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Modern belief in the veneration of a single Great Goddess in the European Neolithic is often accompanied by the notion that those cultures of ‘Old Europe’ were woman-centred in society as well as religion. What is the long history which precedes these contemporary notions? What is the complex history of their political development? A chain runs from Classical times to Marija Gimbutas (Meskell 1995) and our own day.

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18

Long, Asphodel. "The One or the Many: The Great Goddess Revisited." Feminist Theology 5, no. 15 (1997): 13–29. http://dx.doi.org/10.1177/096673509700001503.

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19

TALALAY, LAUREN E. "A Feminist Boomerang: The Great Goddess of Greek Prehistory." Gender & History 6, no. 2 (1994): 165–83. http://dx.doi.org/10.1111/j.1468-0424.1994.tb00001.x.

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20

Kraus, Nicholas Larry. "Tuṭṭanabšum: Princess, Priestess, Goddess". Journal of Ancient Near Eastern History 7, № 2 (2020): 85–99. http://dx.doi.org/10.1515/janeh-2020-0008.

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AbstractTuṭṭanabšum, daughter of Naram-Suen, was one of the most powerful women of the Akkadian dynasty. The princess was installed as the high priestess of Enlil at Nippur; she held one of the highest cultic positions for the head of the Sumerian pantheon, in a city whose temple served as the religious capital of Sumer. Now, an administrative tablet from the Iraq Museum shows that Tuṭṭanabšum, like her father, was also elevated to the realm of the divine. Never before has there been evidence that a member of the Akkadian royal family other than the king was given divine status. The tablet dem

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21

Skupniewicz, Patryk, and Katarzyna Maksymiuk. "The Warrior on Claps from Tillya Tepe." Vestnik of Saint Petersburg University. History 66, no. 2 (2021): 567–84. http://dx.doi.org/10.21638/11701/spbu02.2021.215.

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Among the objects excavated in 1978 at the site of Tillya Tepe (Northern Afghanistan) by the Soviet-Afghan archaeological expedition led by Victor I. Sarianidi, the twin golden clasps from Burial III attract special and instant attention of any military historian or a researcher of ancient arms and armour. The identity of the personage(-s) on the Tillya Tepe clasps has quite rarely been studied. Scholars are usually satisfied with a generic term a “warrior”. Kazim Abdullaev has identified the personage as Ares-Alexander. Jeannine Davis-Kimball has identified the personage as Enaree, the castra

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22

Pandey, Anjali. "WOMEN AS GODDESS IN INDIAN ART." International Journal of Research -GRANTHAALAYAH 4, no. 3 (2016): 205–8. http://dx.doi.org/10.29121/granthaalayah.v4.i3.2016.2804.

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In India, we find the worship of great mother in varying forms. The Female figures from Indus civilization indicate the fertility cult. , the early records of terracotta sculpture are the evidences. Since IInd century A.D. Devi Durga, Lakshmi and Matraka are remain popular and worshipped. The goddess on a lion depicted first time in Kushan Period. Some of the goddess is the anthromorphic personification of nature. The Yakshis are the nature goddess. In Folk societies, socialization, education, recreation and communication of new ideas moral values and knowledge are inculcated by the women. The

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23

Kinsley, David, and Vidya Dehejia. "Devi, the Great Goddess: Female Divinity in South Asian Art." Journal of the American Oriental Society 120, no. 2 (2000): 289. http://dx.doi.org/10.2307/605062.

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24

Warmind, Morten Lund. "Freyja: The Great Goddess of the North. Britt-Mari Näsström." History of Religions 38, no. 2 (1998): 213–15. http://dx.doi.org/10.1086/463539.

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25

Patton, Laurie L., and Tracy Pintchman. "Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess." Journal of the American Oriental Society 124, no. 3 (2004): 563. http://dx.doi.org/10.2307/4132282.

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26

Jeffcoat Schedtler, Justin. "Mother of Gods, Mother of Harlots." Novum Testamentum 59, no. 1 (2017): 52–70. http://dx.doi.org/10.1163/15685365-12341556.

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One of the primary interpretive challenges in the study of Revelation 17 has been to ascertain the identity of an historical personage or entity evoked by the description “Whore of Babylon.” This paper explores a previously neglected figure, Cybele the “Great Mother” Goddess. Through an examination of the artistic, archaeological, and literary evidence relating to the Mother Goddess during the time of her greatest flourishing in the Roman periods, several elements of the description of the Harlot in Rev 17 can be understood to evoke Cybele. Insofar as the Mother Goddess was closely associated

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27

Carreira López, María. "Vestixios e funcións da Gran Deusa no imaxinario galego desde a obra de Méndez Ferrín." Abriu estudos de textualidade do Brasil Galicia e Portugal, no. 8 (July 30, 2019): 197–213. http://dx.doi.org/10.1344/abriu2019.8.11.

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This study focuses on the analysis of Guinevere reflected in the works of Méndez Ferrín and, by extension, the analysis of other female (and some male) characters, establishing the connection between these mythical characters and the archetype of the Great Goddess. These characters potentially integrate different aspects of the ancestral symbol that need to be elucidated, highlighting in each of them a particular condition or characteristic. The methodology of the analysis is circumscribed within the broad field of imaginary studies. This work seeks to reflect on the ancient archetype of the G

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28

Manring, Rebecca J. "Rādhātantram: Rādhā as Guru in the Service of the Great Goddess." International Journal of Hindu Studies 23, no. 3 (2019): 259–82. http://dx.doi.org/10.1007/s11407-019-09264-1.

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29

McDaniel, J. "Review: Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess." Journal of the American Academy of Religion 71, no. 4 (2003): 964–66. http://dx.doi.org/10.1093/jaarel/lfg122.

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30

Reir, Patricia. "The mysteries of creativity: Self-seeding, death and the great goddess." Psychological Perspectives 17, no. 1 (1986): 11–33. http://dx.doi.org/10.1080/00332928608408703.

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31

Chebotaeva, M. P. "Embroidery ornament on a traditional Khakass holiday women’s fur coat." Ethnography of Altai and Adjacent Territories 10 (2020): 136–45. http://dx.doi.org/10.37386/2687-0592-2020-10-136-145.

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The article deals with the traditional Khakas holiday coats «tone», «Oh ton» and «idect tone.» The research was based on the Museum collections of the Russian ethnographic Museum (Saint Petersburg)and the Museum of anthropology and Ethnography. Peter the Great (Kunstkamera), Khakass national Museum of local lore and Askiz Museum of local lore. The author analyzes the canons of embroidery arrangement on women’s fur coats of the Khakas ethnic groups-Kachin, sagay, koibal, Kyzyl and Shor. Folk embroidery of the Khakas on a festive fur coat had mythological motifs and was a kind of amulet of a per

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32

LiDonnici, Lynn R. "The Images of Artemis Ephesia and Greco-Roman Worship: A Reconsideration." Harvard Theological Review 85, no. 4 (1992): 389–411. http://dx.doi.org/10.1017/s0017816000008208.

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In a recent essay, Nicole Loraux identified a pattern of scholarly dependence on the origins of a particular deity for the interpretation of how human beings at various, specific times and places related to and used that figure to meet the needs of their lives. Shifting social and political conditions, such as the development and modification of the Athenian polis, led to changes in people's religious needs and are reflected by modifications, sometimes radical, in the conceptualization and worship of their gods. Loraux discussed the problems that this scholarly perspective brought to the study

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33

Håland, Evy Johanne. "Fee, Christopher, and David Leeming: The Goddess - Myths of the Great Mother." Anthropos 112, no. 2 (2017): 666–67. http://dx.doi.org/10.5771/0257-9774-2017-2-666.

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34

Tepfer, Ellen. "The presence of absence: Beyond the “great goddess” in Ana Mendieta'sSilueta Series." Women & Performance: a journal of feminist theory 12, no. 2 (2002): 235–50. http://dx.doi.org/10.1080/07407700208571382.

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35

Dubey, Abhay. "MUSIC AND SOCIETY." International Journal of Research -GRANTHAALAYAH 3, no. 1SE (2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i1se.2015.3390.

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In India, music is believed to be as eternal as God. Before the creation of the world —it existed as the all-pervading sound of "Om" —ringing through space. Brahma, the Creator, revealed the four Vedas, the last of which was the Sama Veda —dealing with music.Vedic hymns were ritualistic chants of invocation to different nature gods. It is not strange therefore to find the beginnings of Hindu music associated with Gods and Goddesses. The mythological heaven of Indra, God of Rain, was inhabited by Gandharvas (singers), Apsaras (female dancers) and Kinnaras (instrumentalists). Saraswati, Goddess

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36

SARKAR, BIHANI. "The Rite of Durgā in Medieval Bengal: An Introductory Study of Raghunandana's Durgāpūjātattva with Text and Translation of the Principal Rites." Journal of the Royal Asiatic Society of Great Britain & Ireland 22, no. 2 (2012): 325–90. http://dx.doi.org/10.1017/s1356186312000181.

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The autumnal Durgā Pūjā, the ten-lunar-day worship of the goddess Durgā, also known as Caṇḍī or Caṇḍīkā, is one of the most important festivals in East India and Nepal. Throughout villages and cities in Bengal, Orissa, Assam and the Kathmandu Valley the occasion is marked by pomp and circumstance. In Bengal especially, this worship is a reflection of a culture that has given goddesses a privileged position over male deities from at least the time of the Pālas.2 However, despite the availability of material from the eighteenth century to the present day, the worship of the goddess prior to the

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37

Jencson, Linda. "Neopaganism and the Great Mother Goddess: Anthropology as Midwife to a New Religion." Anthropology Today 5, no. 2 (1989): 2. http://dx.doi.org/10.2307/3033137.

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38

Mandell, Elisa C. "A NEW ANALYSIS OF THE GENDER ATTRIBUTION OF THE “GREAT GODDESS” OF TEOTIHUACAN." Ancient Mesoamerica 26, no. 1 (2015): 29–49. http://dx.doi.org/10.1017/s0956536115000024.

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AbstractThis study explores the identification and gender attribution of the “Great Goddess” of Teotihuacan through re-examining what purportedly constitutes feminine and masculine in these representations. Recent efforts to reattribute this deity's gender have not offered satisfactory re-interpretations, but instead reify a binary model of Western ideas of gender. Transcending this binary model, I propose that one of the key figures identified as female—the central figure from the Tepantitla mural at Teotihuacan—can better be said to show characteristics of a mixed gender, a tradition for whi

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39

Murphy, Luke John, and Carly Ameen. "The Shifting Baselines of the British Hare Goddess." Open Archaeology 6, no. 1 (2020): 214–35. http://dx.doi.org/10.1515/opar-2020-0109.

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AbstractThe rise of social zooarchaeology and the so-called ‘animal turn’ in the humanities both reflect a growing interest in the interactions of humans and non-human animals. This comparative archaeological study contributes to this interdisciplinary field by investigating the ways in which successive human cultures employed religion to conceptualise and interact with their ecological context across the longue durée. Specifically, we investigate how the Iron Age, Romano-British, early medieval English, medieval Welsh, and Information Age populations of Great Britain constructed and employed

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40

Berger, Albrecht. "Constantine’s City: the Early Days of a Christian Capital." Studia Ceranea 10 (December 23, 2020): 11–29. http://dx.doi.org/10.18778/2084-140x.10.01.

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In his new city Constantinople, Constantine the Great established an imperial cult with pagan elements prevailing over Christian ones. This can be seen from a number of monuments and buildings, such as the Forum of Constantine with the emperor’s statue on a column, the Capitol, the emperor’s mausoleum, the Mesomphalon, and the temple of the city goddess Tyche.

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41

Amodio, Barbara A. "The Mahavidya (Great Lesson) of Sacred Transformation in Ten Mahesvan Icons of the Goddess." Journal of Indian Philosophy and Religion 16 (2011): 51–66. http://dx.doi.org/10.5840/jipr2011162.

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42

T, Jeyabharathi. "The Theory of the Major Theological Principles of Eight Anthologies." International Research Journal of Tamil 3, S-2 (2021): 218–21. http://dx.doi.org/10.34256/irjt21s241.

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The creation of God is the belief that we will be safe by creating rituals and temples that are sacrificed by men who are afraid of the fury of nature. They also gave their hunting tools to the gods who created it and also established idolatry. Among the gods that were so, there is a dual ity of the small god. At first, the small deities were worshipped on the border of the village as a place where the dead ancestors lived as people. This is called the Guardian Goddess. The great deities are considered to be the deity of every deity shown in Thelly. The difference between the minor gods and th

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43

Blank, Jonah. "Questioning Ramayanas: A South Asian Tradition/Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess.:Questioning Ramayanas: A South Asian Tradition.;Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess." American Anthropologist 104, no. 4 (2002): 1228–30. http://dx.doi.org/10.1525/aa.2002.104.4.1228.

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44

Kleber, Kristin. "THE GREAT ADVENTURES OF A SMALL GOD: NEW EVIDENCE FOR THE DIVINE MESSENGER STAFF HUṬĀRU". Iraq 80 (21 вересня 2018): 139–50. http://dx.doi.org/10.1017/irq.2018.6.

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The messenger staff Huṭāru was a non-anthropomorphic deity in the Neo-Babylonian Eanna temple of Uruk that also had a practical function: it served as a symbol of authority of the goddess Ištar during the collection of taxes and dues. In this article I edit and discuss two hitherto unpublished texts that shed new light on this little known divine object. Furthermore, I suggest its identification with the “Doppellöwenkeule”, a ceremonial mace with animal protomes that is represented alone or carried by Ištar on seals and terracotta plaques from the Old and Neo-Babylonian periods.

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45

Gibbs, Jenna M. "Columbia the Goddess of Liberty and Slave-Trade Abolition (1807–1820s)." Sjuttonhundratal 8 (October 1, 2011): 156. http://dx.doi.org/10.7557/4.2391.

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<p>Eighteenth-century American thespians, balladeers, and artists used performances of Columbia, an anthropomorphic metaphor for the body politic, to animate Enlightenment precepts of natural rights and liberty. Following the American Revolution, anti-slavery sympathizers staged Columbia as a symbol both of political liberty from Great Britain and of personal liberty in engravings, plays, and ballads that depicted her bequeathing freedom to Africans from the throne of her Temple. But in reaction to slave-trade abolition-Great Britain's 1807 legislation and the United States' ban in 1808-

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46

Vassileva, Maya. "Further considerations on the cult of Kybele." Anatolian Studies 51 (December 2001): 51–64. http://dx.doi.org/10.2307/3643027.

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Modern scholarship has produced a large volume of literature on the Phrygian goddess Kybele. The image of the Great Mother-Goddess, both on European and on Anatolian soil, has long attracted scholarly attention. Besides works that have become classics (Graillot 1912; Vermaseren 1977), I will list just a few more recent studies (Naumann 1983; Borgeaud 1996; Işık 1999; Roller 1999). The representations of Kybele are gathered in the eight volume Corpus by M J Vermaseren (most valuable for the present study being volumes 1 and 2: Vermaseren 1982; 1987). Numerous articles are devoted to different a

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47

Karageorghis, Vassos, and Efstathios Raptou. "Palaepaphos-Skales Tomb 277. More prestigious burials. With an appendix by Maria A. Socratous." Opuscula. Annual of the Swedish Institutes at Athens and Rome, no. 12 (November 2019): 327–67. http://dx.doi.org/10.30549/opathrom-12-11.

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Tomb 277 in the Skales cemetery at Palaepaphos, excavated by the Cyprus Department of Antiquities, is among the richest ever found in the south-west of the island. It dates to the Cypro-Geometric III period (c. 900–750 BC) and was used for multiple burials of important members of the Palaepaphian society, namely warriors and important women (priestesses of the Great Goddess?) judging from the abundant offerings of arms and armour as well as gold jewellery respectively (including gold plaques embossed with the head of the Egyptian goddess Hathor). Notable among the offerings are two bronze basi

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48

Su, Yongqian. "An Exploration of the Queen Mother of the West from the Perspective of Comparative Mythology." Journal of Chinese Humanities 3, no. 1 (2017): 72–90. http://dx.doi.org/10.1163/23521341-12340044.

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Constant interactions among cultures make it possible to conduct cross-cultural studies on the myth of the Queen Mother of the West 西王母. Since the original manuscript of the Classic of Mountains and Seas [Shanhaijing 山海經] served as the expository writing of the now lost Map of Mountains and Seas [Shanhaitu 山海圖], there is reason to believe that it contains information on early depictions of the goddess. By revealing the symbolism at work in those descriptions and by consulting a wide range of ethnographic data, it becomes possible to reconstruct her primeval form. The Queen Mother of the West,

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49

Kirschten, Robert. "Form and Genre in James Dickey's "Falling": The Great Goddess Gives Birth to the Earth." South Atlantic Review 58, no. 2 (1993): 127. http://dx.doi.org/10.2307/3200972.

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50

Preble-Niemi, Oralia. "Magical Realism and the Great Goddess in Two Novels by Alejo Carpentier and Alice Walker." Comparatist 16, no. 1 (1992): 101–14. http://dx.doi.org/10.1353/com.1992.0005.

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