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Artykuły w czasopismach na temat „Goddesses”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Vuong, Nguyen Hung, and Vo Thi Ngoc Giau. "The Role of Mother Goddess Worship in the Spiritual and Cultural Life of People in Lam Dong Province, Vietnam." Journal of Education, Society and Behavioural Science 36, no. 7 (2023): 70–77. http://dx.doi.org/10.9734/jesbs/2023/v36i71237.

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The beliefs in Vietnamese Mother Goddesses Worship, commonly called Mother Goddesses, worship Mother Goddesses herself, Mother Goddess of Three Palaces and Four Palaces appear to be quite popular and have deep historical and social origins among the people of Lam Dong province, Vietnam.. Although they are all worship of feminine gods, the worship of goddesses, “Thanh Mau”, “Thanh Co”, Mother of the Three Palaces, and the Four Palaces are not completely identical. This article explores the process of formation, development and typical features of Mother Goddess worship in the cultural life of p

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Prychepii, Yevhen. "Four- and eight-membered structures with a rhombus in the center in the geometric ornaments of Podillya embroidery." Culturology Ideas, no. 22 (2'2022) (2022): 131–47. http://dx.doi.org/10.37627/2311-9489-22-2022-2.131-147.

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The subject of research is the structure of geometric ornaments, in the center of which there is a rhombus, and on the periphery there are eight or four symbols. (figure 7, 8, 14). It is stated in this article that these structures symbolise the Cosmos of the ancient people: rhombus in the centre of structure denotes the dungeon and four (eight) symbols on the periphery denote a certain sphere of life. Structures with four symbols on the periphery, which are more common in ornaments, denote the four goddesses. The principles of constitution of these goddesses are considered. Their images are f

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Budin, Stephanie. "A Reconsideration of the Aphrodite-Ashtart Syncretism." Numen 51, no. 2 (2004): 95–145. http://dx.doi.org/10.1163/156852704323056643.

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AbstractScholars have long recognized a one-to-one correspondence, or interpretatio syncretism, between the Greek goddess Aphrodite and the Phoenician goddess Ashtart (Astarte). The origin of this syncretism is usually attributed to the eastern origins of Aphrodite herself, whereby the Greek goddess evolved out of the Phoenician, as is suggested as early as the writings of Herodotos. In contrast to this understanding, I argue here that the perceived syncretism actually emerged differently on the island of Cyprus than throughout the rest of the Mediterranean. On Cyprus, the syncretism emerged o

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Prychepii, Yevhen. "Eight-membered ornament structures on Trypillia bowls and pots." Interdisciplinary Cultural and Humanities Review 2, no. 2 (2023): 20–31. http://dx.doi.org/10.59214/2786-7110-2023-2-2-20-31.

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The origin of ornaments and their semantics is a problem that has not been sufficiently examined in modern science. The purpose of the study is to clarify the semantics of Trypillia ceramic ornaments using the structural method. The structures of bowl ornaments that are formed from eight symbols are examined. There are two types (A and B) of symbols in the structure. It is established that four characters A are interspersed with four characters B. The characteristic features of symbol A and symbol B are determined. It is hypothesised that the symbol A stands for gods, and the symbol B – goddes

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Fehlmann, Meret. "Ancient Goddesses for Modern Times or New Goddesses from Ancient Times?" International Journal for the Study of New Religions 8, no. 2 (2018): 155–81. http://dx.doi.org/10.1558/ijsnr.37402.

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This paper deals with the way the goddess(es) of ancient Crete and Greece are imagined and reappropriated in the feminist spirituality movement. It offers an overview over the different metamorphoses of these ancient goddesses in the twentieth century, and takes a closer look at the goddess-related work of Carol P. Christ.

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Yadav, Megha. "Disease, Demon, and the Deity: Case of Corona Mātā and Coronāsur in India." Religions 13, no. 11 (2022): 1011. http://dx.doi.org/10.3390/rel13111011.

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As India faced multiple waves of the pandemic, religious responses arose to accommodate and make sense of the situation. In the face of uncertainty, disease and death, people turn not just towards the medical sciences but also religion. The emergence of a new Hindu goddess, Corona Mātā/Coronavirus Mardhinī encapsulates people’s fear, faith, and devotion. Although the goddess is new, the tradition of disease goddesses is ancient. The Indian Subcontinent has a long history of mother goddesses who have been protecting their devotees from diseases such as smallpox, fever, plague, etc. This paper a

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Prychepii, Yevhen. "The Image of the “Deer Goddess” in Geometric Ornaments of Women’s Podolian Shirts." Culturology Ideas, no. 16 (2'2019) (2019): 110–27. http://dx.doi.org/10.37627/2311-9489-16-2019-2.110-127.

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The purpose of this article is to analyze the semantics of ‘deer goddess’ images in geometric ornaments (the ornaments of the female shirts of Podillya are taken as a sample). Methodology. Based on the proto-myth concept developed by the author, he distinguishes the structures of symbols in geometric ornaments identified as the image of the ‘deer goddess’. Results. The article distinguishes three subtypes of ‘deer goddess’ images based on which variants of ornaments were formed. These variants of ornaments were ‘constructed’ according to the same rules: ornaments with one goddess (fig. 2‒4, 13

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Bolshakov, Vladimir A. "About the character of deification of the Egyptian Queens of the New Kingdom." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 3 (2023): 33. http://dx.doi.org/10.31857/s086919080025052-4.

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The article analyzes the character of deification of Queens of the New Kingdom on the basis of their official representation in Egyptian pictorial and textual evidence. In order to reveal the nature of the deification of Queens and the essence of their theological role as a whole, the article discusses specific methods and features of assimilation of Queens with the goddesses. (first of all, goddesses Hathor, Isis, Maat, Mut, Nekhbet) or goddess of the solar-Eye (Hathor/Tefnut). By “deification” the author means endowing a Queen with the features of a goddess, and two aspects of this phenomeno

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Uttara Khanal. "Butterflies’ Myth and Cultural Beliefs on the Origin of Nawa Durga Goddesses in West Nepal." Creative Launcher 9, no. 5 (2024): 82–88. https://doi.org/10.53032/tcl.2024.9.5.09.

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Different views and beliefs can be found regarding the origin of Hindu gods and goddesses on this earth. In many beliefs, animals are mostly associated with the origin and incarnations of these Hindu deities. Many people believe that the small creatures are celestial entities with cultural, mythical, and symbolic significance in human society. They are regarded as the departed people’s souls and spirits in various cultures. The nine sisters of the Hindu goddesses, or Nawa Durga Goddesses, are said to have emerged as nine butterflies from a pit in the Dolpa district of West Nepal. Four of them

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Bühnemann, Gudrun. "The Goddess Mahā;cīnakrama-Tārā (Ugra-Tārā) In Buddhist And Hindu Tantrism." Bulletin of the School of Oriental and African Studies 59, no. 3 (1996): 472–93. http://dx.doi.org/10.1017/s0041977x00030603.

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It is well known that some goddesses are worshipped in both the Buddhist and Hindu Tantric traditions. A form of the Buddhist Vajrayoginī, accompanied by Vajravarṇanī and Vajravairocanī, is the prototype of the Hindu Chinnamastā accompanied by Ḍākinī and Varṅinī. Forms of Ekajaṭā and Mañjughoṣa were adopted from the Buddhist pantheon into the Hindu and worshipped by the same name. Usually it is not easy to trace how and when these adaptations took place. In the case of Mahācīnakrama-Tārā, a special form of Tārā, it has long been suspected that the goddess was imported from the Buddhist Tantric

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Muhammad Alfin Prasetiya, Ari Sriantini, and Dedy Kristiawan. "Optimalisasi Perawatan Sekoci Penolong dan Dewi-Dewi Sebagai Penunjang Keselamatan Pelayaran di KM. Kendhaga Nusantara 6." Globe: Publikasi Ilmu Teknik, Teknologi Kebumian, Ilmu Perkapalan 2, no. 4 (2024): 41–55. http://dx.doi.org/10.61132/globe.v2i4.562.

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Maintenance of the lifeboats and goddesses needs to be carried out so that they are ready for use by the lifeboats and goddesses at KM. Kendhaga Nusantara 6 when it was going to be used for training experienced traffic jams. Therefore, pilot 3 and engineer 3 carried out checks and maintenance of lifeboats once a week and lifeboat training was carried out once a month. This research aims to determine the implementation of lifeboat maintenance and goddesses, to find out the obstacles encountered in the implementation of maintenance of lifeboats and goddesses, as well as to find out efforts to ov

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Panishchev, A. L. "The goddesses Inanna and Ishtar in their distinctiveness from each other in the Sumerian-Akkadian civilization." Voprosy kul'turologii (Issues of Cultural Studies), no. 4 (April 25, 2025): 328–39. https://doi.org/10.33920/nik-01-2504-03.

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This article is devoted to the goddesses of the Sumerian-Akkadian civilization — Inanna and Ishtar. The article notes that usually these two goddesses are identified with each other, and the difference is recognized only in their names: Sumerian Inanna and Akkadian Ishtar. Meanwhile, based on the analysis of the Sumerian epic, it is assumed that we are talking about two different goddesses, the primacy of one of which indicates the preferences of the society of the cities of this civilization. The gradual displacement of Inanna by the goddess Ishtar may be evidence not only of the military and

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Phuong, Nguyen Minh, Nguyen Huu Phuc, Nguyen Tuan Binh, Nguyen Thi Bich Giang, and Tran Xuan Hiep. "The Origin and Development of Vietnamese People’s Belief in Worshipping Mother Goddesses Three Palaces and Four Palaces: A Case Study in Thua Thien Hue Province." Journal of Ecohumanism 3, no. 4 (2024): 627–41. http://dx.doi.org/10.62754/joe.v3i4.3478.

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Vietnamese people's belief of the worship Mother Goddesses of the Three Palaces and Four Palaces formed from the worship of women in traditional culture combined with the elements "Mother Goddess Lieu Hanh ", "the Mother Goddesses of Three Realms" was “molded” from a number of discrete worship activities into a systematic belief. Currently, Vietnamese mother-worshiping custom is divided into three different forms, namely Mother-worshiping in the North, Central and South, associated with the worshiping forms, the spaces of shrines, and different ritual practices of mediumship. This distinction

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Narto, Amad, Karolus Geleuk Sengadji, and Muhammad Farhan Ramadhan. "Design of the Process of Ascending and Descending of Davits on Lifeboats Automatically." RSF Conference Series: Engineering and Technology 3, no. 1 (2023): 140–44. http://dx.doi.org/10.31098/cset.v3i1.737.

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The Davits on lifeboats is a tool for lowering a lifeboat where the lifeboat is a means of rescue when an accident occurs. A lifeboat is designed to save human lives in case of trouble at sea. A lifeboat generally refers to a vehicle carried by a larger ship for use by passengers and crew in an emergency. Researchers here use the RnD method, starting research at the time of marine practice on the MT ship. Fortune Pacific xlix, when researchers practice, researchers began to make observations of lifeboats and goddesses on board. Researchers began to make a frame of mind to design goddesses on l

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Molnár, Annamária. "Ut clare mulieres ampliores sint numero." Antikvitás & Reneszánsz, no. 2 (January 1, 2018): 99–114. http://dx.doi.org/10.14232/antikren.2018.2.99-114.

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Boccaccio, standing between the Middle Ages and the Renaissance, uses specific methods of systematization and techniques when he decides to write (even many times if necessary) the biographies of the goddesses of Greco-Roman mythology. What influences his methods? Is it important which description of a goddess into which work of his – Genealogia deorum gentilium or De mulieribus claris or both – he intends to insert? What kind of literary sources does he rely on while writing these biographies? My paper starts a reckless „Minerva-counting” and describes the problem through the figure of one of

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Shevchenko, Tetiana. "Terracotta Figurines of Goddesses on Thrones from Borysthenes." Eminak, no. 3(35) (November 13, 2021): 179–200. http://dx.doi.org/10.33782/eminak2021.3(35).551.

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Figurines of goddesses on the throne were the main coroplastic images of ancient centers of the archaic period. They predominate among figurines from Borysthenes as well. The peculiarities of the image of such goddesses are studied on the example of the collection of similar terracotta figurines stored in the Scientific Funds of the Institute of Archaeology of the National Academy of Sciences of Ukraine. Most often, they were so homogenous that it is easy to identify the image from very small fragments. But in Borysthenes, a number of peculiar items were found showing a variety of attributes,

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Zhang, Zhenjun. "Two Modes of Goddess Depictions in Early Medieval Chinese Literature." Journal of Chinese Humanities 3, no. 1 (2017): 117–34. http://dx.doi.org/10.1163/23521341-12340046.

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Early medieval Chinese literature depicts two modes of goddesses, derived from the two masterpieces attributed to Song Yu, “Rhapsody on the Goddess” and “Rhapsody on Gaotang.” Since Cao Zhi’s “Rhapsody on the Goddess” overshadowed other works among rhapsodies and poems, it appeared as if the influence of “Rhapsody on Gaotang” had stopped. This study reveals the two lineages of goddess depictions in medieval Chinese literature, showing that the “Goddess of Love” has never disappeared.

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Lefkowitz, Mary R. "“Predatory” Goddesses." Hesperia 71, no. 4 (2002): 325–44. http://dx.doi.org/10.2972/hesp.2002.71.4.325.

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Lefkowitz, Mary R. ""Predatory" Goddesses." Hesperia 71, no. 4 (2002): 325. http://dx.doi.org/10.2307/3182040.

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Oppel, Frances. "Irigaray's goddesses." Australian Feminist Studies 9, no. 20 (1994): 77–90. http://dx.doi.org/10.1080/08164649.1994.9994744.

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Wakoski, Diane. "Healing Goddesses." Literature and Medicine 15, no. 1 (1996): 64–73. http://dx.doi.org/10.1353/lm.1996.0013.

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VICZIANY, MARIKA, and JAYANT BAPAT. "Mumbādevī and the Other Mother Goddesses in Mumbai." Modern Asian Studies 43, no. 2 (2009): 511–41. http://dx.doi.org/10.1017/s0026749x0700340x.

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AbstractMumbādevī is the patron Goddess of the city of Mumbai, one of the largest and most cosmopolitan cities of Asia. Local traditions say that Mumbādevī was a Koḷī Goddess and worshipped by the indigenous Koḷī fisher community for centuries. However, since the turn of the twentieth century the temple of Mumbādevī and the rituals surrounding the Goddess have gradually been Sanskritised. Today, Mumbādevī is more closely associated with the Gujarati community. This paper examines this transformation and in doing so reflects on the survival of Mumbādevī, the ongoing popularity of Goddess worshi

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Starostina, A. B. "Chinese Legends about the Construction Sacrifice in the 8<sup>th</sup> — 9<sup>th</sup> Centuries and Worship of the Smithing Goddesses." Orientalistica 6, no. 1 (2023): 144–57. http://dx.doi.org/10.31696/2618-7043-2023-6-1-144-157.

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Legends of women who threw themselves into a smelting furnace and became patron goddesses of blacksmiths and founders (so-called tou lu shen) have existed in China since the 8th century. Cults for such goddesses have been common in many regions for more than a thousand years, but their origins remain unknown. Two Tang stories about the construction of city walls in Balkh and Fenzhou, respectively, must be considered as parallels to the first surviving record of the legend of a goddess of the furnace. Identifying the motifs that make up these stories in turn allows us to establish their affinit

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Starostina, A. B. "Chinese Legends about the Construction Sacrifice in the 8<sup>th</sup> — 9<sup>th</sup> Centuries and Worship of the Smithing Goddesses." Orientalistica 6, no. 1 (2023): 164–78. http://dx.doi.org/10.31696/2618-7043-2023-6-1-164-178.

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Legends of women who threw themselves into a smelting furnace and became patron goddesses of blacksmiths and founders (so-called tou lu shen) have existed in China since the 8th century. Cults for such goddesses have been common in many regions for more than a thousand years, but their origins remain unknown. Two Tang stories about the construction of city walls in Balkh and Fenzhou, respectively, must be considered as parallels to the first surviving record of the legend of a goddess of the furnace. Identifying the motifs that make up these stories in turn allows us to establish their affinit

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Mundal, Else. "The position of the individual gods and goddesses in various types of sources - with special reference to the female divinities." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 294–315. http://dx.doi.org/10.30674/scripta.67181.

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In the written sources the gods are arranged in a patriarchal family structure with Odin on the top. If we try to rank the gods in order of precedence on the basis of the number of instances in the toponymic material, Odin would be found a good way down the list. Generally, we should expect gods connected with the cult of fertility and the agricultural society to be overrepresented in the toponymic material in comparison with a god of war. If we consider our literary sources and ask which of the goddesses' names are most frequently used as basic words in kenningar for women, we see that many o

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Regmi, Bhawana Pokharel, Bed Nath Sharma, and Yashoda Gautam Ghimire. "The Practice of Worshipping Goddesses in Tal Barahi and Bindhyabasini Temples: Implications for Promoting Dignity of Women." Prithvi Journal of Research and Innovation 5 (December 15, 2023): 10–22. http://dx.doi.org/10.3126/pjri.v5i1.60688.

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The Pokhara valley, with so many Hindu temples of goddesses, offers an unexplored relationship between the stories documented about the goddesses, their worship and women’s dignity. This paper explores two of these monuments namely Tal Barahi and Bindhyabasini with an aim to find out their latent religious existence and socio-cultural implications. Through an ethnographic inquiry and narrative analysis, it excavates the links between the stories documented, the worship practice, and the symbolic meaning that exists behind them. Along with the narratives afloat on mythical, narrative, and local

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Lange-Athinodorou, Eva. "Implications of geoarchaeological investigations for the contextualization of sacred landscapes in the Nile Delta." E&G Quaternary Science Journal 70, no. 1 (2021): 73–82. http://dx.doi.org/10.5194/egqsj-70-73-2021.

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Abstract. Key elements of sacred landscapes of the Nile Delta were lakes, canals and artificial basins connected to temples, which were built on elevated terrain. In the case of temples of goddesses of an ambivalent, even dangerous, nature, i.e. lioness goddesses and all female deities who could appear as such, the purpose of sacred lakes and canals exceeded their function as a water resource for basic practical and religious needs. Their pleasing coolness was believed to calm the goddess' fiery nature, and during important religious festivals, the barques of the goddesses were rowed on those

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Milbrath, Susan. "Decapitated Lunar Goddesses in Aztec Art, Myth, and Ritual." Ancient Mesoamerica 8, no. 2 (1997): 185–206. http://dx.doi.org/10.1017/s095653610000167x.

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AbstractAztec images of decapitated goddesses link the symbolism of astronomy with politics and the seasonal cycle. Rituals reenacting decapitation may refer to lunar events in the context of a solar calendar, providing evidence of a luni-solar calendar. Decapitation imagery also involves metaphors expressing the rivalry between the cults of the sun and the moon. Huitzilopochtli's decapitation of Coyolxauhqui can be interpreted as a symbol of political conquest linked to the triumph of the sun over the moon. Analysis of Coyolxauhqui's imagery and mythology indicates that she represents the ful

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Barroso, Maria do Sameiro. "A possible case of Crouzon syndrome in a female figurine from Bracara Augusta from the 2nd century CE." Antropologia Portuguesa, no. 41 (December 16, 2024): 31–42. https://doi.org/10.14195/2182-7982_41_2.

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Artworks are not just objects of beauty but also historical documents that can reveal diseases unknown to ancient physicians, such as congenital disorders. A bronze female figurine from the 2nd century AD, unearthed during excavations in the Roman city of Bracara Augusta, currently the city of Braga, presents intriguing facial features, strongly indicating an underlying medical condition. The abnormal facial traits point to craniofacial dysostosis and, more precisely, Crouzon Syndrome. The portrayed figure wears the walled crown of the city’s patron goddesses, Tyche/Fortuna, the earlier Greek

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Thi Van, Huong Mai, Loan Nguyen Thi Thanh, and Linh Ha Thi Thuy. "THE CULTURAL SIGNIFICANCE OF THE PROCESSION OF THE MOTHER GODDESS AT THE Y LA MOTHER GODDESS TEMPLE IN TUYEN QUANG PROVINCE." International Journal of Education and Social Science Research 06, no. 02 (2023): 243–51. http://dx.doi.org/10.37500/ijessr.2023.6222.

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Festivals are forms of cultural events and community gatherings. Tuyen Quang province is known for hosting many festivals, including the procession of Mother Goddess at Y La Mother Goddess temple, located in Y La Ward, Tuyen Quang City. This festival is closely tied to the worship of the Mother Goddesses and holds significant cultural and economic significance, such as reflecting the spiritual life, preserving and developing local culture, and contributing to the local economy.

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Bright, Robin Aaron. "Zippo Marx." CINEJ Cinema Journal 6, no. 1 (2017): 71–83. http://dx.doi.org/10.5195/cinej.2017.151.

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Goddesses, like Norse Hel, signify love for women, and between women, because `woman`s seed` is the `seed` of Eve represented by Jesus, who was tortured to death by the Romans as a `dissident` Jewish rabbi nailed to a cross of wood on the hill of Calvary outside the city of Jerusalem in occupied Palestine and left there until he died. Jesus` Resurrection and Ascension to heaven thereafter prefigured that of `woman`s seed`, which is why his mother, the Virgin Mary, approaches to the role of goddess in Christianity, because women who`re loved appear to be worshipped as goddesses by those who don

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Hodge, Joanna. "Goddesses of Destiny." New Nietzsche Studies 4, no. 3 (2000): 107–24. http://dx.doi.org/10.5840/newnietzsche2000/200143/417.

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Paveau, Marie-Anne. "Sluts and goddesses." Questions de communication, no. 26 (December 31, 2014): 111–35. http://dx.doi.org/10.4000/questionsdecommunication.9253.

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Diamond, Catherine. "Twelve Goddesses (review)." Theatre Journal 59, no. 4 (2008): 679–80. http://dx.doi.org/10.1353/tj.2008.0006.

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Young, Serinity, David Gordon White, Bernard Faure, Rachel Fell McDermott, and Jeffrey J. Kripal. "Goddesses of Power." Women's Review of Books 21, no. 4 (2004): 18. http://dx.doi.org/10.2307/4024377.

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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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Martišiūtė-Linartienė, Aušra. "Achajiškos deivės: Vydūno dramos ir Marijos Gimbutienės „Senoji Europa“." SPHAIROS 12 (2020): 109–27. https://doi.org/10.53630/sphairos.2020.7.

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Vydūnas’ acquaintance with Marija Alseikaitė Gimbutas goes back to Alseikaitė’s childhood, years of studying at the gymnasium and university. Graduating from Kaunas Aušra Gymnasium, Alseikaitė chose a topic about Vydūnas’ idea of “individual self’. She wrote a work on the topic “The Elements of Folklore in Vydūnas’ Creation” at the university, under the supervision of Vincas Mykolaitis-Putinas, in 1939. The testimonies of M. Gimbutas, who became a well-known researcher, about the significance of Vydūnas for the maturity of her personality are important. These biographical details lead to a det

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SMT., S.H. Ajjannavar. "SHAKTA TRADITION AND PRACTICE IN BELGAUM DISTRICT." Shanlax International Journal of Arts, Science and Humanities 6, S1 (2019): 114–18. https://doi.org/10.5281/zenodo.7556844.

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Shaktism is known for its various sub-traditions of Tantra as well as a galaxy of goddesses with respective systems. It consists of the Vidyapitha and Kulamārga. The pantheon of goddesses in Shaktism grew after the decline of Buddhism in India, wherein Hindu and Buddhist goddesses were combined to form the Mahavidya, a list of ten goddesses. The most common aspects of DevifoundinShaktisminclude Durga, Kali,Amba, Saraswati, Lakshmi, Parvati and Tripurasundari.<sup>[3]</sup> The goddess-focused tradition is particula

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Green, David. "What Men Want? Initial Thoughts on the Male Goddess Movement." Religion and Gender 2, no. 2 (2012): 305–27. http://dx.doi.org/10.1163/18785417-00202007.

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This article examines the sociological dynamics of a number of contemporary Pagan men who venerate goddesses. Rejecting both mythopoetic and normative Western social constructions of masculinity, the Male Goddess Movement (MGM) equates social problems with traits usually associated with masculinity such as aggression and competitiveness. The MGM is built around the interiorization of the female antitype as a form of liberation from these dogmas of masculinity. In this respect ritual practice centred on Goddesses becomes of central importance to the performance of non-essentialized and enchante

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Koley, Rituparna. "Goddess Worship in the Gangaridai Era: An Exploration of Forgotten Histories and Cultural Continuities." Journal of Bengali Studies 7, no. 1 (2024): 31–39. https://doi.org/10.5281/zenodo.14025521.

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Xiang, Junyu. "The Evolution of the Female Image in Western Art from Aphrodite to Rosie the Riveter." BCP Education & Psychology 7 (November 7, 2022): 360–65. http://dx.doi.org/10.54691/bcpep.v7i.2688.

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In this paper, we will discuss the worship of fertility goddesses around the world and how these practices inform female figures as they appear in Western art. Aphrodite, or Venus, is a key figure in our discussion. In this study, we will focus on her origin, figures, and characteristics. We will also investigate female images from the later time when Europe became a fully patriarchal society. These images evidenced a shift from a muscular and curvaceous body to a soft and submissive-looking one. Once the feminist movement was underway, images from the ancient Greek and Roman period were reviv

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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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Smears, Ali. "Mobilizing Shakti: Hindu Goddesses and Campaigns Against Gender-Based Violence." Religions 10, no. 6 (2019): 381. http://dx.doi.org/10.3390/rel10060381.

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Hindu goddesses have been mobilized as powerful symbols by various groups of activists in both visual and verbal campaigns in India. Although these mobilizations have different motivations and goals, they have frequently emphasized the theological association between goddesses and women, connected through their common possession of Shakti (power). These campaigns commonly highlight the idea that both goddesses and Hindu women share in this power in order to inspire women to action in particular ways. While this association has largely been used as a campaign strategy by Hindu right-wing women’

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Jacobson, Howard. "ASHERAH AND APHRODITE: A COINCIDENCE?" Classical Quarterly 65, no. 1 (2015): 355–56. http://dx.doi.org/10.1017/s0009838814000822.

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It has long been known that there is a significant connection between Aphrodite and Semitic goddesses. In Walter Burkert's recent words, ‘Behind the figure of Aphrodite there clearly stands the ancient Semitic goddess of love, Ishtar-Astarte.’ This was already recognized by Herodotus (1.105, 131) and Philo of Byblos (Eus.Prep. evang.1.812). I want here to note a curious and striking item of connection that has not been noticed.

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Burdo, Nataliia. "Goddesses and the Moon: Images and Symbols of Сuсuteni–Trypillia". Archaeologia Lituana 23 (30 грудня 2022): 53–78. http://dx.doi.org/10.15388/archlit.2022.23.3.

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Maria Gimbutas devoted three fundamental monographs to the study of the religion of prehistoric Europe and the Goddess who, in her opinion, reigned in the sacred space of the population of Neolithic Europe. She believed that modern European civilization has its origins in the early agricultural societies of the Neolithic period from the 7th to the 3rd millennia BC, which corresponds to the term “Old Europe”. According to the researcher, the Great Triune Goddess, associated with the cycle of “birth, nurturing, growth, death, and regeneration”, played a dominant and all-encompassing role in the

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Rajarajan, R. K. K. "Sempiternal ‘Pattiṉi’: Archaic Goddess of the Vēṅkai-tree to Avant-garde Acaṉāmpikai". Studia Orientalia Electronica 8, № 1 (2020): 120–44. http://dx.doi.org/10.23993/store.84803.

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A seal of the Indic culture represents a goddess standing close to a tree and receiving sacrifices. Seven more goddesses, hypothetically the Ēḻukaṉṉimār or Sapta Mātṛkā, are linked with the Tree Goddess. The ancient Tamil Caṅkam literature, the Naṟṟiṇai and Cilappatikāram (c.450 ce), mention a goddess of the vēṅkai tree, the Vēṅkaik-kaṭavuḷ. In Tiṭṭakuṭi in south Ārkkāṭu district is located a temple dedicated to Vaidhyanāthasvāmi, the goddess called Acaṉāmpikai or Vēṅkai-vaṉanāyaki (cf. Dārukavana or Vaiṣṇava divyadeśa-Naimisāraṇya). The presiding goddess of Tiṭṭakuṭi, according to the sthalap

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Osterman, Jasmina. "Great goddesses of Mesopotamia." Radovi Zavoda za hrvatsku povijest Filozofskog fakulteta Sveučilišta u Zagrebu 46 (2014): 25–50. http://dx.doi.org/10.17234/radovizhp.46.14.

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Fuller, C. J., John Stratton Hawley, and Donna Marie Wulff. "Devi: Goddesses of India." Journal of the Royal Anthropological Institute 3, no. 4 (1997): 801. http://dx.doi.org/10.2307/3034061.

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Ziffer, Irit. "Western Asiatic Tree-Goddesses." Ägypten und Levante 20 (2011): 411–30. http://dx.doi.org/10.1553/aeundl20s411.

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Haberman, David L., John Stratton Hawley, and Donna Marie Wulff. "Devī: Goddesses of India." Journal of the American Oriental Society 119, no. 1 (1999): 177. http://dx.doi.org/10.2307/605586.

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