Bibliografías temáticas / Paganism – Rituals

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Literatura académica sobre el tema "Paganism – Rituals"

Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Paganism – Rituals"

Carr, Mike. "Ecology, Witchcraft and the Enchanted World." UnderCurrents: Journal of Critical Environmental Studies 1 (April 1, 1989): 33–39. http://dx.doi.org/10.25071/2292-4736/37639.

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Pagans, or more properly neo-pagans have been growing in numbers and influence over the past decade or so in the U.S. and Canada. This is evidenced in the feminist, peace, green (or ecology), and anarchist movements. Margot Adler, author of Drawing Down the Moon, an examination of contemporary neo-paganism, has estimated that there are about 100,000 people in the U.S. alone who describe themselves as pagan or neo-pagan. Over the past 5 or 6 years, I have developed a strong sympathy, more, an empathy with the neo-pagan sensibility and earth centredness. Apart from reading Dreaming the Dark by S

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Balsys, Rimantas. "PAGANISM OF LITHUANIANS AND PRUSSIANS: RITUAL LAUGHTER." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 29 (2021): 5–9. http://dx.doi.org/10.17721/1728-2659.2021.29.1.

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Ritual laughter is considered an integral part of the rituals used to make sacrifice to the ancient gods. This article analyzes instances of ritual humor in written sources from the 16th to 17th century and echoes of the joke in calendars, family traditions and folklore in the 19th and 20th centuries. The aim is to investigate how jokes and fun were understood in the religion and mythology of the ancient Balts; what influenced the expression of this sort of joke and how; and what forms and manners for eliciting jokes and fun are recorded in written sources, customs, traditions and folklore. In

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Alekseevna-Titova, Tatyana, Kseniya Jurievna-Khusnutdinova, Elena Valeryevna-Frolova, and Elena Gennadyevna-Gushchina. "Kryasheny pagans: a cultural and psychological study of old tyaberdino village, the republic of Tatarstan." Revista de Investigaciones Universidad del Quindío 34, S2 (2022): 223–30. http://dx.doi.org/10.33975/riuq.vol34ns2.930.

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Based on the expedition materials received by the authors in 2014, the article reveals the cultural and psychological characteristics of the sub-ethnic group of Kryashen-pagans in the village of old Tyaberdino, the Republic of Tatarstan. The purpose of the article is to study the ethnocultural characteristics of the Kryashen pagans. The main attention in the article is paid to the traditional rituals and customs of the life cycle, and the issues of ethnic self-awareness and self-identification of “unbaptized Kryashens” are raised. The article demonstrates the way paganism and Christianity are

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Zaitsev, D. M. "Traditional ceremonies and worships in East-Slavic paganism." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 2 (2020): 145–51. http://dx.doi.org/10.29235/2524-2369-2020-65-2-145-151.

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This article is relevant, first of all, for compatriots, as it addresses issues of the cultural heritage of Eastern Slavic peoples. The article discusses worship and rituals in East Slavic paganism as the most important part of the religious life of Belarusians, Ukrainians and Russians. The issues of the origin and development of these phenomena are analyzed. Numerous examples show the diversity and importance of the system of rites, rituals and worship in ancient and modern Slavic paganism. It is noted that the activities and heritage of the wanderers and the Magi are significant material for

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Renser, Berit, and Katrin Tiidenberg. "Witches on Facebook: Mediatization of Neo-Paganism." Social Media + Society 6, no. 3 (2020): 205630512092851. http://dx.doi.org/10.1177/2056305120928514.

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This article investigates the mediatization of neo-Paganism by analyzing how Estonian witches use Facebook groups and Messenger and how Facebook’s affordances shape the neo-Paganism practiced in those spaces. This is a small-scale exploratory study based on ethnographic interviews and observational data. To understand the mediatization of neo-Paganism, we use the communicative figurations model which suggests three layers of analysis: framing, actors, and communicative practices. For a more granular understanding of these three on social media, we rely on the framework of affordances. We found

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Caseau, Béatrice. "LATE ANTIQUE PAGANISM: ADAPTATION UNDER DURESS." Late Antique Archaeology 7, no. 1 (2011): 111–34. http://dx.doi.org/10.1163/22134522-90000154.

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This paper examines the ways in which worshippers of the old gods adapted to the new world order of the 4th c. Roman empire, where emperors, through various pronouncements, consistently attacked elements of their religious infrastructure and rituals. This included forbidding divination sacrifices, temple funding, and eventually led to the temples’ definitive closure. This led to a privatisation of pagan worship and then to secrecy, a process difficult to detect in the archaeological record.

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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.

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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualis

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Iagafova, Ekaterina, and Valeriia Bondareva. "Chuvash ‘Paganism’ at the Turn of the 21st Century: Traditional Rituals in the Religious Practice of Volga–Urals Chuvash Groups." Journal of Ethnology and Folkloristics 14, no. 1 (2020): 111–20. http://dx.doi.org/10.2478/jef-2020-0007.

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AbstractTraditional rituals formed the basis of ethnic Chuvash culture, and are still relevant in today’s festive and ritual culture, primarily among Chuvash ‘pagan’ ethno-religious groups. Today among the unbaptised Chuvash there is, with varying degrees of preservation, a set of ideas about the spirits of nature and the patron deity of different fields of life, practice of ritual prayer and sacrifice, and festive culture. The focus of ritual practice is the cult of the Supreme God Tura (Tură) and the ancestors, who during the calendar year appear in a single complex and in strict sequence. T

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Martins, Joana. "Connect and Celebrate the Great Mother Online." Nova Religio: The Journal of Alternative and Emergent Religions 27, no. 2 (2023): 48–66. http://dx.doi.org/10.1525/nr.2023.27.2.48.

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Rituals are creative embodied and emotional practices and are central in the lived spiritual and religious experience of contemporary Pagans, strengthening their community ties. In March 2020, with the outbreak of COVID-19 and the consequent restrictions raised by the Portuguese and British governments, isolation and the impossibility of onsite ritualization led to alternative forms of engagement and relationality within the community. Contemporary Pagans used online and digital tools and developed several strategies to care for and offer emotional and spiritual support during these challengin

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Cusack, Carole M. "Charmed Circle: Stonehenge, Contemporary Paganism, and Alternative Archaeology." Numen 59, no. 2-3 (2012): 138–55. http://dx.doi.org/10.1163/156852712x630752.

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AbstractThe impressive stone circle Stonehenge is understood by academic archaeologists to be a site of ritual significance to the prehistoric inhabitants of Wiltshire. It is constructed on cosmological principles based on a solar alignment, reflecting “a distinctive idea of time, which revolved around the cyclical movements of sun, moon, and stars across the heavens, as indicators of the passing seasons” (Fagan 1998:160). This article sketches mainstream archaeological interpretations of Stonehenge, then contrasts them with the popular narrative of its Druidic origin and purpose, which emerge

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Tesis sobre el tema "Paganism – Rituals"

Mayhew-Smith, Nick. "Nature rituals of the early medieval church in Britain : Christian cosmology and the conversion of the British landscape from Germanus to Bede." Thesis, University of Roehampton, 2018. https://pure.roehampton.ac.uk/portal/en/studentthesis/Nature-rituals-of-the-early-medieval-church-in-Britain(9d5b1796-8ec5-4272-be04-4a6fc7cf4e19).html.

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This thesis studies ritual interactions between saints and the landscape, animals and elements during a three-hundred year period from 410 AD. Such interactions include negotiations about and with birds and other animals, exorcism of the sea, lakes and rivers, and immersion in these natural bodies of water for devotional purposes. Although writers of the period lacked a term such as 'nature' to describe this sphere of activity, it is demonstrated that the natural world was regarded as a dimension of creation distinctively responsive to Christian ritual. Systematic study of the context in which

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Hoogen, Marilyn Meyer. "Igor Stravinsky, Nikolai Roerich, and the healing power of paganism : The rite of spring as ecstatic ritual of renewal for the twentieth century /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/7157.

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Nyberget, Felicia. "Häxor på nätet : En kvalitativ innehållsanalys av occulture i Witchtubers beskrivningar av rituell praktik och uppvisande av objekt i anslutning till högtiden Samhain." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-82663.

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The purpose of this essay is to concisely present an overview of the Pagan ritual practice before the Christianization of Ireland and the United Kingdom, which enables tracking down the connection and relationship between them and three American and British, Wiccan Youtube-creators nicknamed Witchtubers. Witchtuber’s description of Samhain and objects visible in chosen videos are analyzed from Christopher Partridge’s theory of Occulture along with the parameters of acceptance, harmonization and the centralization of Goddess-worship concluded by previous studies. Also causes of the development

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Goudal, Aurélie. "Possessions et exorcismes dans l'hagiographie byzantine primitive (IVe-VIIe siècle)." Thèse, Paris 4, 2007. http://hdl.handle.net/1866/6660.

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Libros sobre el tema "Paganism – Rituals"

Wansdyke, Carl. Baelder's book of pagan festivals: A celebration of the European pagan year. Coxland Press, 1994.

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Campanelli, Pauline. Wheel of the year: Living the magical life. Llewellyn Publications, 1989.

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Silverwind, Selene. The everything paganism book: Discover the rituals, traditions, and festivals of this ancient religion. Adams Media, 2004.

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1963-, Dodd David Brooks, and Faraone Christopher A, eds. Initiation in ancient Greek rituals and narratives: New critical perspectives. Routledge, 2003.

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Pennick, Nigel. The pagan book of days: A guide to the festivals, traditions, and sacred days of the year. Destiny Books, 1992.

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1924-, O'Neill P. G., ed. Matsuri: The festivals of Japan. Japan Library, 1996.

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Plutschow, Herbert E. Matsuri: The festivals of Japan. Japan Library, 1996.

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Network, Pagan Allied. The magickal messenger: A pantheistic journal of magick, ritual & the craft. Pagan Allied Network, 1991.

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Jane, Raeburn, ed. The pagan's muse: Words of ritual, invocation, and inspiration. Citadel Press, 2003.

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Pearce, Marion. Celtic sacrifice: Pre-Christian ritual and religion. Capall Bann, 1998.

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Capítulos de libros sobre el tema "Paganism – Rituals"

Stewart, Charles. "18. RITUAL DREAMS AND HISTORICAL ORDERS: INCUBATION BETWEEN PAGANISM AND CHRISTIANITY." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-003.

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Barton, Bernadette. "We Are All Witches." In The Witch Studies Reader. Duke University Press, 2025. https://doi.org/10.1215/9781478060369-028.

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This chapter is an autobiographical essay in which the author briefly describes the origins and characteristics of paganism (and its most popular branch, Wicca) and shares details of her spiritual journey to uncovering her inner pagan. From shaking hands to blessing someone when they sneeze to wearing the colors of one's sports team at a game to giving a toast to sending flowers to making a home altar to wild dancing at a club, the author shows how people already engage in a rich variety of Wiccan rituals in daily life. By making visible some of the paganism threaded through daily life, the au

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Davy, Barbara Jane. "Introduction." In Wyrd Ecology. Oxford University Press, 2025. https://doi.org/10.1093/9780197804957.003.0001.

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Abstract Key terms such as “ritual,” “relational ontology,” and “wyrd” are defined and the researcher, research community, and religious tradition are introduced. The history of Heathenry is briefly discussed, including the separation of inclusive (or universalist) and racist (or folkish) developments, and the relation of Heathenry to contemporary Paganism more broadly. The research is situated in relevant literature on ritual, behavioral economics, relational ontology and the “new animism,” gift economies, and terror management theory. Interpretive lenses for analysis of Heathen gifting ritua

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Ščavinskas, Marius. "Pagan Customs in Christian Burial Grounds? Written Sources from the 12th to the 16th Century and their Possible Interpretation." In From Paganism to Christianity Burial Rites During the Transition Period. Lietuvos istorijos institutas, 2024. https://doi.org/10.33918/978609831447206.

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The article analyses the question how to understand the definition of ritus paganorum/superstition which we can find in written sources from the 12th to the 16th centuries. In historiography it is generally assumed that the definition of ritus paganorum/superstition is understood as pagan rituals and practices. But in sources such as the sermons of Bishop Herman of Prague (12th century), in the Church edicts of Siegfried von Regenstein, Bishop of Sambia (14th century), in the sinodical statutes of the Diocese of Poznan (15th century), and other sources, nothing is mentioned about paganism. In

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"Religious Rituals At Springs In The Late Antique And Early Medieval World." In The Archaeology of Late Antique 'Paganism'. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004192379.i-643.129.

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Kahlos, Maijastina. "In Search of Local People and Rituals in Late Antiquity." In Being Pagan, Being Christian in Late Antiquity and Early Middle Ages. Helsinki University Press, 2023. http://dx.doi.org/10.33134/ahead-4-9.

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In Late Antiquity and the Early Middle Ages, ecclesiastical leaders often defined as pagan, superstitious and even magical those rituals and beliefs that they disliked. Augustine of Hippo, for instance, depicted a number of practices as pagan elements that recent converts could not abandon and therefore carried with them into the Church after Constantine’s conversion. Augustine and other church leaders were influential in setting out the course of interpreting local popular forms of religiosity as magic (‘magical survivals’) or leftovers of paganism (‘pagan survivals’). In this chapter, I illu

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Shannon-Henderson, Kelly E. "Introduction." In Religion and Memory in Tacitus' Annals. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198832768.003.0001.

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The Introduction contextualizes the study in terms of existing scholarship on Tacitus, cultural memory theory, and the study of Roman religion. Roman paganism, with its emphasis on exact repetition of rituals as they have been performed for centuries, is particularly fruitful when analyzed using cultural memory theory as developed by scholars such as Jan Assmann, Maurice Halbwachs, and Pierre Nora: religious ritual is viewed as a key component in any society’s efforts to create a lived version of the past that helps define cultural identity in the present. Tacitus’ own background as a quindeci

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Wadyl, Sławomir, and Elżbieta Jaskulska. "Living with the Dead: Unique Burial Rituals of Early Medieval Society in Pasym (Northeast Poland)." In From Paganism to Christianity Burial Rites During the Transition Period. Lietuvos istorijos institutas, 2024. https://doi.org/10.33918/978609831447208.

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The funeral rite in the Masurian Lakeland in the early Middle Ages is still a mystery. Until the turn of seventh and eighth century, this area was inhabited by people of the Olsztyn group, who practised cremation. However, there are no recognised late eighth to tenth-century burial grounds. Recent research at the stronghold in Pasym revealed evidence of unique burial rituals. An analysis of the distribution of human remains indicates that they were found mainly within dwellings. The osteological analysis suggests that the minimal number of individuals calculated is deficient, at two individual

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Kling, David W. "The Western Imperial Church and Beyond (312–500)." In A History of Christian Conversion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0004.

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This chapter opens with an analysis of the revised meaning of conversion as Christianity transitioned from a “cult” (out-group) to a “church” (in-group) now favored by Christian emperors. Following Constantine’s ascent to power, Christian leaders complained of hasty, superficial, and opportunistic conversions. Indeed, in many areas, very little separated Christians from their pagan counterparts. The issue became not merely a “culture war” between paganism and Christianity but a conflict among Christians over what constituted a “true” convert. Changed social conditions favorable to Christianity

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Kling, David W. "Late Antiquity and Early Medieval Europe (500–1000)." In A History of Christian Conversion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0005.

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This chapter examines the varieties and methods of Christian conversion in early medieval Europe. Christians made repeated attempts to adjust Christian convictions to the realities of people who practiced a variety of nature religions. Two cultural worlds interacted in a reciprocal process of adding and subtracting, creating and destroying. One way to understand the perspective of missionaries and the conundrum they faced is to think in terms of a sliding scale, varying in time and place; some aspects of pre-Christian beliefs were deemed incompatible whereas other pre-Christian rituals were ac

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Actas de conferencias sobre el tema "Paganism – Rituals"

Shalakhov, Evgeny. "O THE ORIGINS OF MARI PAGANISM: RITUAL SITES OF CHIRKOVSKY ARCHAEOLOGICAL CULTURE (ZOOMORPHISM AND ITS OLDEST EVIDENCE)." In Марийская Традиционная Религия: история и современность. государственное бюджетное научное учреждение при Правительстве Республики Марий Эл "Марийский научно-исследовательский институт языка, литературы и истории им. В.М. Васильева", 2022. http://dx.doi.org/10.51254/978-5-94950-120-7_2022_17.

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