Mythologies of the World: a Guide to Sources
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Universal Mythology: Stories
Universal Mythology: Stories That Circle The World Lydia L. This installation is about mythology and the commonalities that occur between cultures across the world. According to folklorist Alan Dundes, myths are sacred narratives that explain the evolution of the world and humanity. He defines the sacred narratives as “a story that serves to define the fundamental worldview of a culture by explaining aspects of the natural world, and delineating the psychological and social practices and ideals of a society.” Stories explain how and why the world works and I want to understand the connections in these distant mythologies by exploring their existence and theories that surround them. This painting illustrates the connection between separate cultures through their polytheistic mythologies. It features twelve deities, each from a different mythology/religion. By including these gods, I have allowed for a diversified group of cultures while highlighting characters whose traits consistently appear in many mythologies. It has the Celtic supreme god, Dagda; the Norse trickster god, Loki; the Japanese moon god, Tsukuyomi; the Aztec sun god, Huitzilopochtli; the Incan nature goddess, Pachamama; the Egyptian water goddess, Tefnut; the Polynesian fire goddess, Mahuika; the Inuit hunting goddess, Arnakuagsak; the Greek fate goddesses, the Moirai: Clotho, Lachesis, and Atropos; the Yoruba love goddess, Oshun; the Chinese war god, Chiyou; and the Hindu death god, Yama. The painting was made with acrylic paint on mirror. Connection is an important element in my art, and I incorporate this by using the mirror to bring the audience into the piece, allowing them to see their reflection within the parting of the clouds, whilst viewing the piece. -
Chapter 3 Quiz What Lead to Joseph Campbell's Interest in Comparative
Chapter 3 Quiz What lead to Joseph Campbell's interest in comparative mythology? When Campbell was a child, he became fascinated with Native American Culture. This led him to a lifelong passion for myth and storytelling. When Campbell was studying maths and biology, he recognized that he is inclined towards humanities. Soon he became an English literature student at Columbia University. Campbell was interested in knowledge above all else. In 1924 Campbell traveled to Europe with his family. On the ship during his return trip, he encountered the Messiah elect of the Theosophical Society, Jiddu Krishnamurti. They discussed Indian philosophy which leads to Campbell’s interest in Hindu and Indian philosophy. Campbell studied Old French, Provencal and Sanskrit at the University of Paris and the University of Munich in Germany. He learned to read and speak French and German. When Campbell did not have any work after his graduation (in depression era), he used to read nine hours a day for five years. He soon discovered the works of Carl Jung who is the founder of analytical psychology. Campbell could recognize recurring patterns of all the stories he had read, from Carl Jung’s work. This must have encouraged Joseph Campbell in comparative mythology. How did Joseph Campbell become the world's foremost scholar on mythology? How did the Great Depression benefit his education? Joseph Campbell received BA in English literature and MA in Medieval literature from Columbia University. Campbell also received a fellowship from Columbia University to study in Europe. He studied Old French, Provencal and Sanskrit at the University of Paris and the University of Munich in Germany. -
Keltoi and Hellenes: a Study of the Celts in the Hellenistic World
KELTOI AND THE HELLENES A STUDY OF THE CELTS IN THE HELLENISTIC WoRU) PATRICK EGAN In the third century B.C. a large body ofCeltic tribes thrust themselves violently into the turbulent world of the Diadochoi,’ immediately instilling fear, engendering anger and finally, commanding respect from the peoples with whom they came into contact. Their warlike nature, extreme hubris and vigorous energy resembled Greece’s own Homeric past, but represented a culture, language and way of life totally alien to that of the Greeks and Macedonians in this period. In the years that followed, the Celts would go on to ravage Macedonia, sack Delphi, settle their own “kingdom” and ifil the ranks of the Successors’ armies. They would leave indelible marks on the Hellenistic World, first as plundering barbaroi and finally, as adapted, integral elements and members ofthe greatermulti-ethnic society that was taking shape around them. This paper will explore the roles played by the Celts by examining their infamous incursions into Macedonia and Greece, their phase of settlement and occupation ofwhat was to be called Galatia, their role as mercenaries, and finally their transition and adaptation, most noticeably on the individual level, to the demands of the world around them. This paper will also seek to challenge some of the traditionally hostile views held by Greek historians regarding the role, achievements, and the place the Celts occupied as members, not simply predators, of the Hellenistic World.2 19 THE DAWN OF THE CELTS IN THE HELLENISTIC WORLD The Celts were not unknown to all Greeks in the years preceding the Deiphic incursion of February, 279. -
The Ancient Egyptian Hieroglyphic Language Was Created by Sumerian Turks
Advances in Anthropology, 2017, 7, 197-250 http://www.scirp.org/journal/aa ISSN Online: 2163-9361 ISSN Print: 2163-9353 The Ancient Egyptian Hieroglyphic Language Was Created by Sumerian Turks Metin Gündüz Retired Physician, Diplomate ABEM (American Board of Emergency Medicine), Izmir, Turkey How to cite this paper: Gündüz, M. (2017). Abstract The Ancient Egyptian Hieroglyphic Lan- guage Was Created by Sumerian Turks. The “phonetic sound value of each and every hieroglyphic picture’s expressed Advances in Anthropology, 7, 197-250. and intended meaning as a verb or as a noun by the creators of the ancient https://doi.org/10.4236/aa.2017.74013 Egyptian hieroglyphic picture symbols, ‘exactly matches’, the same meaning” Received: August 2, 2017 as well as the “first letter of the corresponding meaning of the Turkish word’s Accepted: October 13, 2017 first syllable” with the currently spoken dialects of the Turkish language. The Published: October 16, 2017 exact intended sound value as well as the meaning of hieroglyphic pictures as Copyright © 2017 by author and nouns or verbs is individually and clearly expressed in the original hierog- Scientific Research Publishing Inc. lyphic pictures. This includes the 30 hieroglyphic pictures of well-known con- This work is licensed under the Creative sonants as well as some vowel sounds-of the language of the ancient Egyp- Commons Attribution International tians. There is no exception to this rule. Statistical and probabilistic certainty License (CC BY 4.0). http://creativecommons.org/licenses/by/4.0/ beyond any reasonable doubt proves the Turkish language connection. The Open Access hieroglyphic pictures match with 2 variables (the phonetic value and intended meaning). -
The Construction of Pagan Identity in Lithuanian “Pagan Metal” Culture
VYTAUTO DIDŢIOJO UNIVERSITETAS SOCIALINIŲ MOKSLŲ FAKULTETAS SOCIOLOGIJOS KATEDRA Agnė Petrusevičiūtė THE CONSTRUCTION OF PAGAN IDENTITY IN LITHUANIAN “PAGAN METAL” CULTURE Magistro baigiamasis darbas Socialinės antropologijos studijų programa, valstybinis kodas 62605S103 Sociologijos studijų kryptis Vadovas Prof. Ingo W. Schroeder _____ _____ (Moksl. laipsnis, vardas, pavardė) (Parašas) (Data) Apginta _________________________ ______ _____ (Fakulteto/studijų instituto dekanas/direktorius) (Parašas) (Data) Kaunas, 2010 1 Table of contents SUMMARY ........................................................................................................................................ 4 SANTRAUKA .................................................................................................................................... 6 INTRODUCTION ............................................................................................................................... 8 I. THEORIZING ―SUBCULTURE‖: LOOKING AT SCIENTIFIC STUDIES .............................. 13 1.1. Overlooking scientific concepts in ―subcultural‖ research ..................................................... 13 1.2. Assumptions about origin of ―subcultures‖ ............................................................................ 15 1.3 Defining identity ...................................................................................................................... 15 1.3.1 Identity and ―subcultures‖ ................................................................................................ -
5. the Harappan Script Controversy
5. The Harappan script controversy (Subchapters 5.1-10 are the text of the paper “The Vedic Harappans in writing: Remarks in expectation of a decipherment of the Indus script”, written in late 1999, if I remember correctly. Instead of a postscript, subchapters 5.11-12 summarize a later development in 2003-2004, which throws an entirely different light on the meaning of the Indus script. At the time of editing this collection, I am agnostic on this question.) 5.1. Introduction In the Harappan cities some 4200 seals, many of them duplicates, have been found which carry short inscriptions in an otherwise unknown script. There is not the slightest doubt that this harvest of Harappan writings is but the tip of an iceberg, in this sense that the Harappan culture must have produced much more copious writings, but that most of them disappeared because the writing materials were not resistant to the ravages of time, particularly in the Indian climate. This fatality can still be seen today, when the libraries of many impoverished maharajas' castles are full of manuscripts which are decaying under our very eyes, turning large chunks of India's national memory and heritage into dust. Even of the oldest and most popular texts, the extant manuscripts are seldom older than a few centuries, copies made as the only guarantee to save the texts from the ravages of time which were destroying the earlier copies. It is fair to assume that a text corpus proportionate in size to the enormous extent of the Harappan cultural space, has gone the same way into oblivion. -
188189399.Pdf
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Zhytomyr State University Library МІНІСТЕРСТВО ОСВІТИ І НАУКИ УКРАЇНИ ЖИТОМИРСЬКИЙ ДЕРЖАВНИЙ УНІВЕРСИТЕТ ІМЕНІ ІВАНА ФРАНКА Кваліфікаційна наукова праця на правах рукопису КУКУРЕ СОФІЯ ПАВЛІВНА УДК 213:257:130.11 ДИСЕРТАЦІЯ ЕТНІЧНІ РЕЛІГІЇ БАЛТІЙСЬКИХ НАРОДІВ ЯК ЧИННИК НАЦІОНАЛЬНО-КУЛЬТУРНОЇ ІДЕНТИФІКАЦІЇ 09.00.11 – релігієзнавство філософські науки Подається на здобуття наукового ступеня кандидата філософських наук Дисертація містить результати власних досліджень. Використання ідей, результатів і текстів інших авторів мають посилання на відповідне джерело _______________ Кукуре С. П. Науковий керівник – доктор історичних наук, професор Гусєв Віктор Іванович Житомир – 2018 2 АНОТАЦІЯ Кукуре С. П. Етнічні релігії балтійських народів як чинник національно-культурної ідентифікації. – Кваліфікаційна наукова праця на правах рукопису. Дисертація на здобуття наукового ступеня кандидата філософських наук (доктора філософії) за фахом 09.00.11 «Релігієзнавство, філософські науки». – Житомирський державний університет імені Івана Франка Міністерства освіти і науки України, Житомир, 2019. Вперше в українському релігієзнавстві досліджено етнічні релігії балтійських народів, які виступали та виступають чинником національно- культурної ідентифікації в зламні моменти їх історії, коли виникала загроза асиміляції або зникнення (насильницька християнізації часів Середньовіччя, становлення державності в першій половині ХХ століття), а також на сучасному етапі, коли -
Ancient Greek Society by Mark Cartwright Published on 15 May 2018
Ancient Greek Society by Mark Cartwright published on 15 May 2018 Although ancient Greek Society was dominated by the male citizen, with his full legal status, right to vote, hold public oce, and own property, the social groups which made up the population of a typical Greek city-state or polis were remarkably diverse. Women, children, immigrants (both Greek and foreign), labourers, and slaves all had dened roles, but there was interaction (oen illicit) between the classes and there was also some movement between social groups, particularly for second-generation ospring and during times of stress such as wars. The society of ancient Greece was largely composed of the following groups: male citizens - three groups: landed aristocrats (aristoi), poorer farmers (periokoi) and the middle class (artisans and traders). semi-free labourers (e.g the helots of Sparta). women - belonging to all of the above male groups but without citizen rights. children - categorised as below 18 years generally. slaves - the douloi who had civil or military duties. foreigners - non-residents (xenoi) or foreign residents (metoikoi) who were below male citizens in status. Classes Although the male citizen had by far the best position in Greek society, there were dierent classes within this group. Top of the social tree were the ‘best people’, the aristoi. Possessing more money than everyone else, this class could provide themselves with armour, weapons, and a horse when on military campaign. The aristocrats were oen split into powerful family factions or clans who controlled all of the important political positions in the polis. Their wealth came from having property and even more importantly, the best land, i.e.: the most fertile and the closest to the protection oered by the city walls. -
John Cage's Entanglement with the Ideas Of
JOHN CAGE’S ENTANGLEMENT WITH THE IDEAS OF COOMARASWAMY Edward James Crooks PhD University of York Music July 2011 John Cage’s Entanglement with the Ideas of Coomaraswamy by Edward Crooks Abstract The American composer John Cage was famous for the expansiveness of his thought. In particular, his borrowings from ‘Oriental philosophy’ have directed the critical and popular reception of his works. But what is the reality of such claims? In the twenty years since his death, Cage scholars have started to discover the significant gap between Cage’s presentation of theories he claimed he borrowed from India, China, and Japan, and the presentation of the same theories in the sources he referenced. The present study delves into the circumstances and contexts of Cage’s Asian influences, specifically as related to Cage’s borrowings from the British-Ceylonese art historian and metaphysician Ananda K. Coomaraswamy. In addition, Cage’s friendship with the Jungian mythologist Joseph Campbell is detailed, as are Cage’s borrowings from the theories of Jung. Particular attention is paid to the conservative ideology integral to the theories of all three thinkers. After a new analysis of the life and work of Coomaraswamy, the investigation focuses on the metaphysics of Coomaraswamy’s philosophy of art. The phrase ‘art is the imitation of nature in her manner of operation’ opens the doors to a wide- ranging exploration of the mimesis of intelligible and sensible forms. Comparing Coomaraswamy’s ‘Traditional’ idealism to Cage’s radical epistemological realism demonstrates the extent of the lack of congruity between the two thinkers. In a second chapter on Coomaraswamy, the extent of the differences between Cage and Coomaraswamy are revealed through investigating their differing approaches to rasa , the Renaissance, tradition, ‘art and life’, and museums. -
The Last Great Monuments: Ceremonial Complexes of the 3Rd Millennium BC Organisers: Kenny Brophy and Tim Darvill 10.30Am-4.55Pm Monday 4Th November 2013
Autumn Meeting 2013 The last great monuments: ceremonial complexes of the 3rd millennium BC Organisers: Kenny Brophy and Tim Darvill 10.30am-4.55pm Monday 4th November 2013 The Stevenson Lecture Theatre (lowest level of the Great Court), the British Museum, London NB Please organise your own refreshments on arrival and lunchtime: we only provide afternoon tea! 10.00 Coffee (available for purchase at outlets in the Great Court) 10.30 Welcome / introduction Timothy Darvill 10.40 Renfrew’s monuments and mobilisation 40 years on Josh Pollard 11.00 Plus ça change, plus c'est la même chose: Understanding the ceremonial complexes of the 3rd millennium BC in Ireland Neil Carlin 11.20 Irish Late Neolithic enclosures – rounding up the data Steve Davis & Jessica Smyth 11.40 A magical mystery tour: reconsidering the stones of Callanish, Isle of Lewis Angela Gannon & Alison Sheridan 12.00 Supermassive twins: the palisaded enclosures of Strathearn Kenny Brophy, Gordon Noble & Dene Wright 12.20 Evolution of house societies in Orkney: monuments and mythopraxis Colin Richards 12.40 Dunragit . After Durrington Julian Thomas 13.00 Lunch (make your own arrangements) 14.00 Recent work in Wharfedale Alex Gibson & Miles Johnson 14.20 Neolithic ritual in the Baldock Bowl: An unusual formative henge at Norton and its neighbours Keith Fitzpatrick-Matthews 14.40 Knowlton: looking forward, looking back John Gale 15.00 Tea 15.30 The rise and fall of monumentalism in 3rd millennium BC Wessex Dave Field, Jim Leary & Pete Marshall 15.50 Tracing chalk artefact connections -
Books Added to Benner Library from Estate of Dr. William Foote
Books added to Benner Library from estate of Dr. William Foote # CALL NUMBER TITLE Scribes and scholars : a guide to the transmission of Greek and Latin literature / by L.D. Reynolds and N.G. 1 001.2 R335s, 1991 Wilson. 2 001.2 Se15e Emerson on the scholar / Merton M. Sealts, Jr. 3 001.3 R921f Future without a past : the humanities in a technological society / John Paul Russo. 4 001.30711 G163a Academic instincts / Marjorie Garber. Book of the book : some works & projections about the book & writing / edited by Jerome Rothenberg and 5 002 B644r Steven Clay. 6 002 OL5s Smithsonian book of books / Michael Olmert. 7 002 T361g Great books and book collectors / Alan G. Thomas. 8 002.075 B29g Gentle madness : bibliophiles, bibliomanes, and the eternal passion for books / Nicholas A. Basbanes. 9 002.09 B29p Patience & fortitude : a roving chronicle of book people, book places, and book culture / Nicholas A. Basbanes. Books of the brave : being an account of books and of men in the Spanish Conquest and settlement of the 10 002.098 L552b sixteenth-century New World / Irving A. Leonard ; with a new introduction by Rolena Adorno. 11 020.973 R824f Foundations of library and information science / Richard E. Rubin. 12 021.009 J631h, 1976 History of libraries in the Western World / by Elmer D. Johnson and Michael H. Harris. 13 025.2832 B175d Double fold : libraries and the assault on paper / Nicholson Baker. London booksellers and American customers : transatlantic literary community and the Charleston Library 14 027.2 R196L Society, 1748-1811 / James Raven. -
D R U C K V E R S I O N
D R U C K V E R S I O N Komponist Reiseschriftsteller Musikethnologe Forschungs- und Abenteuerreisender Fotograph und Kameramann Seite 02 Biografie Seite 04 Musik Seite 09 Bücher Seite 10 Film - Fotografie Seite 11 Reisen Seite 15 Werkverzeichnisse www.hanshelfritz.de/druckversion.pdf Seite 1 * 1902 ich nur einem Gebiet zu widmen bereitete Hans Helfritz (1902-1995) S schon früh in seinem Leben Schwierigkeiten. In Greifswald und Berlin aufgewachsen (das Photo zeigt ihn mit seinen Eltern und der Schwester Marle- ne), musste er nach dem Abitur auf Drängen seiner Eltern eine Banklehre beginnen. "Ich träumte nur noch von Nummern. Daran bin ich fast zugrunde gegangen," notierte Hans Helfritz 1990 in seiner Autobiographie Neugier trieb mich um die Welt. Er brach die Lehre nach kurzer Zeit wieder ab und durfte in Berlin ein Musikstudium beginnen, das er mit verschiedenen Jobs selbst finanzierte. Da die Familie nicht vermögend war, war Helfritz gezwungen es mit verschiede- nen Jobs selbst zu finanzieren. STUDIUM on 1926 bis 1929 studierte Hans Helfritz Kontrabass und Komposition an V der Hochschule für Musik in Berlin, unter anderem bei Paul Hindemith, und vergleichende Musikwissenschaft bei Prof. Erich von Hornbostel. Daneben entwickelte er bereits eine rege vielfältige Tätigkeit, bei der er - so wie in seinem späteren Leben - persönliche Interessen mit Arbeit zu verbinden verstand. Er war Stummfilmbegleiter im Kino und verdiente sich auch als Sta- tist in der Staatsoper seinen Lebensunterhalt. Die Arbeit als Korrepetitor im Tanzstudio der Vera Skoronel und Berte Trümpy führte zu ersten Kompositions- aufträgen, wie die 1930 entstandene Ballettmusik Der Kreuzzug der Maschinen (verschollen).