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Norse Myth Guide
Norse Myth If it has a * next to it don’t worry about it for the quiz. Everything else is fair game within reason as I know this is a lot. Just make sure you know the basics. Heimdall -Characteristics -Can hear grass grow -Needs only as much sleep as a bird -Guards Bifrost -Will kill and be killed by Loki at Ragnarok -He is one of the Aesir -Has foresight like the Vanir -Other Names -Vindhler -Means "wind shelter" -The White God As -Hallinskidi -Means "bent stick" but actually refers to rams -Gullintani -Received this nickname from his golden teeth -Relationships -Grandfather to Kon the Young -Born of the nine mothers -Items -Gjallarhorn -Will blow this to announce Ragnarok -Sword Hofund -Horse Golltop -Places -Lives on "heavenly mountain" Himinbjorg -Stories -Father of mankind -He went around the world as Rig -He slept with many women -Three of these women, Edda, Amma, and Modir, became pregnant -They gave birth to the three races of mankind -Jarl, Karl, and Thrall -Recovering Brisingamen -Loki steals Brisingamen from Freya -He turns himself into a seal and hides -Freya enlists Heimdall to recover the necklace -They find out its Loki, so Heimdall goes to fight him -Heimdall also turns into a seal, and they fight at Singasteinn -Heimdall wins, and returns the necklace to Freya -Meaning of sword -A severed head was thrown at Heimdall -After this incident, a sword is referred to as "Heimdall's head" -Possession of knowledge -Left his ear in the Well of Mimir to gain knowledge Aegir* -Characteristics -God of the ocean/sea -Is sometimes said -
ABSTRACT Savannah Dehart. BRACTEATES AS INDICATORS OF
ABSTRACT Savannah DeHart. BRACTEATES AS INDICATORS OF NORTHERN PAGAN RELIGIOSITY IN THE EARLY MIDDLE AGES. (Under the direction of Michael J. Enright) Department of History, May 2012. This thesis investigates the religiosity of some Germanic peoples of the Migration period (approximately AD 300-800) and seeks to overcome some difficulties in the related source material. The written sources which describe pagan elements of this period - such as Tacitus’ Germania, Bede’s Ecclesiastical History of the English People, and Paul the Deacon’s History of the Lombards - are problematic because they were composed by Roman or Christian authors whose primary goals were not to preserve the traditions of pagans. Literary sources of the High Middle Ages (approximately AD 1000-1400) - such as The Poetic Edda, Snorri Sturluson’s Prose Edda , and Icelandic Family Sagas - can only offer a clearer picture of Old Norse religiosity alone. The problem is that the beliefs described by these late sources cannot accurately reflect religious conditions of the Early Middle Ages. Too much time has elapsed and too many changes have occurred. If literary sources are unavailing, however, archaeology can offer a way out of the dilemma. Rightly interpreted, archaeological evidence can be used in conjunction with literary sources to demonstrate considerable continuity in precisely this area of religiosity. Some of the most relevant material objects (often overlooked by scholars) are bracteates. These coin-like amulets are stamped with designs that appear to reflect motifs from Old Norse myths, yet their find contexts, including the inhumation graves of women and hoards, demonstrate that they were used during the Migration period of half a millennium earlier. -
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. -
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‖ ................................................................................................ -
How Uniform Was the Old Norse Religion?
II. Old Norse Myth and Society HOW UNIFORM WAS THE OLD NORSE RELIGION? Stefan Brink ne often gets the impression from handbooks on Old Norse culture and religion that the pagan religion that was supposed to have been in Oexistence all over pre-Christian Scandinavia and Iceland was rather homogeneous. Due to the lack of written sources, it becomes difficult to say whether the ‘religion’ — or rather mythology, eschatology, and cult practice, which medieval sources refer to as forn siðr (‘ancient custom’) — changed over time. For obvious reasons, it is very difficult to identify a ‘pure’ Old Norse religion, uncorroded by Christianity since Scandinavia did not exist in a cultural vacuum.1 What we read in the handbooks is based almost entirely on Snorri Sturluson’s representation and interpretation in his Edda of the pre-Christian religion of Iceland, together with the ambiguous mythical and eschatological world we find represented in the Poetic Edda and in the filtered form Saxo Grammaticus presents in his Gesta Danorum. This stance is more or less presented without reflection in early scholarship, but the bias of the foundation is more readily acknowledged in more recent works.2 In the textual sources we find a considerable pantheon of gods and goddesses — Þórr, Óðinn, Freyr, Baldr, Loki, Njo3rðr, Týr, Heimdallr, Ullr, Bragi, Freyja, Frigg, Gefjon, Iðunn, et cetera — and euhemerized stories of how the gods acted and were characterized as individuals and as a collective. Since the sources are Old Icelandic (Saxo’s work appears to have been built on the same sources) one might assume that this religious world was purely Old 1 See the discussion in Gro Steinsland, Norrøn religion: Myter, riter, samfunn (Oslo: Pax, 2005). -
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 -
The Fulla Doll, Identity, and Consumption in a Globalizing Arab World
University of Alberta Boxes Fulla Fun: The Fulla Doll, Identity, and Consumption in a Globalizing Arab World by Lena O. Saleh A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts Department of Political Science ©Lena O. Saleh Fall 2013 Edmonton, Alberta Permission is hereby granted to the University of Alberta Libraries to reproduce single copies of this thesis and to lend or sell such copies for private, scholarly or scientific research purposes only. Where the thesis is converted to, or otherwise made available in digital form, the University of Alberta will advise potential users of the thesis of these terms. The author reserves all other publication and other rights in association with the copyright in the thesis and, except as herein before provided, neither the thesis nor any substantial portion thereof may be printed or otherwise reproduced in any material form whatsoever without the author's prior written permission. For Ummi and Abbi: I love you both. ABSTRACT: This thesis uses the case study of the Arab-Islamic Fulla doll to examine the relationships among globalization, consumption and cultural identities. Beginning with the question of how cultural products like the Fulla doll come to exist, I argue that the Fulla doll serves as an example of the process of creolization whereby non-Western peoples mobilize local customs and beliefs to transform globally-distributted consumer goods, thus re-contextualizing and assigning new meanings to these goods. Through an analysis of thirteen animated Fulla doll advertisements, I argue that the Barbie doll’s ethnic, religious and gendered identity has been re-contextualized to transform her into an Arab-Muslim woman, the Fulla doll. -
Vaccinations Are Delayed for Army in Europe As Cases Rise
SPORTS: COVID aftershocks MUSIC are still being felt Page 48 Dua Lipa, nominated for 6 Grammys, is GAMES: Mario takes an icon in the making an exciting turn Page 18 Page 16 AP predictions, Page 15 BOOKS: How the US lost the Pech Valley Page 27 stripes.com Volume 79 Edition 233 ©SS 2021 FRIDAY,MARCH 12, 2021 $1.00 VIRUS OUTBREAK Vaccinations are delayed for Army in Europe as cases rise BY JENNIFER H. SVAN Stars and Stripes KAISERSLAUTERN, Germa- ny — The largest U.S. military hospital overseas might have to cancel coronavirus vaccinations as of next week, as supplies dwin- dle and new deliveries are de- layed, it said. Most appointments to get a fol- low-up shot at Landstuhl Regional Medical Center near Ramstein Air Base could be canceled start- ing Tuesday morning and patients will be “rescheduled as soon as we are resupplied,” LRMC said in a LESS post on its Facebook page Wednesday. New supplies of the vaccine might not arrive for several weeks, it said. Only second doses are available for now, LRMC said. The delay contrasts with com- LUSTER mands in the U.S., the Asia-Pacific region and the Middle East, sever- al of whom have recently received large vaccine shipments. PAOLO BOVO/U.S. Army The Landstuhl holdup could put U.S. Army paratroopers participate in an Eagle Sokol 21 exercise at Pocek Range in Postonja, Slovenia, on Tuesday. The Ronald Reagan some patients who have already Institute’s “National Defense Survey” showed declining trust in the military in the past three years. -
133 Mulheres Como Funcionárias Do Culto Ou
133 MULHERES COMO FUNCIONÁRIAS DO CULTO OU ESPECIALISTAS RITUAIS NA ERA DO FERRO GERMÂNICA?1 FEMALES AS CULT FUNCTIONARIES OR RITUAL SPECIALISTS IN THE GERMANIC IRON AGE? Dr. Rudolf Simek2 Tradução: João Paulo Moraes de Andrade3 Abstract: This article reviews women of Germanic tribes mentioned in early Greek and Latin sources that have , in the past, been interpreted as cult functionaries or even ‘priestesses’. Each case is presented and it is shown that although these women may have connections with the supernatural, with prophecy and even had political influence, there is no reason to presume they are associated with a particular cult or a formal role in any cult. Keywords: Priestesses; prophecy; Germanic Iron Age; Religião. Resumo: Este artigo analisa as mulheres das tribos germânicas mencionadas nas fontes gregas e latinas primitivas que, no passado, foram interpretadas como funcionárias cultos ou mesmo “sacerdotisas”. Cada caso é apresentado e é demonstrado que, embora essas mulheres tenham conexões com o sobrenatural, com profecia, adivinhação e até tenham influência política, não há motivo para presumir que estão associadas a um culto particular ou a um papel formal em qualquer culto. 1 Traduzido do original em inglês de The Retrospective Methods Network 10, 2015, pp. 71-77. 2 Universidade de Bonn. E-mail: [email protected] 3 Licenciado em História, Mestre em Ciência da Informação pela UFPE e colaborador da Rede de Serviços em Preservação Digital, Cariniana Instituto Brasileiro de Informação em Ciência e Tecnologia - IBICT. E-mail: [email protected]. Scandia: Journal of Medieval Norse Studies 1, 2018. http://www.periodicos.ufpb.br/ojs/index.php/scandia 134 Palavras-chave: Sacerdotisas; profecias; Idade do Ferro Germânica; Religião. -
Skipsforlis 1906 1) Jernbark AILSA (HFTW) Bygd Av Barclay Curle & Co., Glasgow (# 163) 1212 Brt, 1145 Nrt 227.7 X 34.8 X 22
Skipsforlis 1906 1) Jernbark AILSA (HFTW) Bygd av Barclay Curle & Co., Glasgow (# 163) 1212 brt, 1145 nrt 227.7 x 34.8 x 22.7 1867: Juli: Levert som CITY OF DELHI for George Smith & Sons, Glasgow, UK Var opprinnelig fullrigger 1900: Mars: Solgt til J. Johanson & Co., Lysaker/Kristiania. Rigget ned til bark Omdøpt AILSA . 1906: 02.01.: Forlatt på 56.51 N, 12.35 V, på reise Ardrossan – Rio de Janeiro med kull. 2) Bark CARL PIHL (JLNW) Bygd av C. Haasted, Aalesund 747 brt, 672 nrt 170.6 x 33.9 x 19.1 1875: Levert som CARL PIHL for Eid av Ths. S. Falck, Stavanger 1906: 05.01.: Ankom Queenstown lekk på reise Newport Mon. - Pernambuco med kull. Kondemnert og rigget ned til lekter. 3) Bark CORDILLERA (JBDR) Bygd av L. Hewitt, La Have NS, Canada 694 brt, 635 nrt 158.0 x 34.6 x 17.9 1874: Levert som SCOTIA for Jas. H. Smeltzer, Lunenburg NS, Canada 1893: Solgt til R. Dawson & Sons, Lunenburg NS, Canada 1897: Solgt til C. P. Erford, Buenos Aires, Arg. Omdøpt STELLA ERFORD 1900: Solgt til Juel & Westerby, La Plata, Arg. Omdøpt CORDILLERA 1901: Solgt til A. Boe Amundsen, Grimstad 1904: Solgt til A/S Cordillera (Aug. Olsen), Kristiania 1906: 05.01.: Forlatt og stukket i brann på 33.41 N, 41.56 V, på reise St.John NB – Buenos Aires med trelast. 4) Fullrigger SERVIA (KBPF) Bygd av A. Loomer, Parrsboro’ NS, Canada 1314 brt, 1227 nrt 197.0 x 40.0 x 23.4 1878: Levert som SERVIA for Thomas E. -
Context Analysis and Bracteate Inscriptions in Light of Alternative Iconographic Interpretations
Context analysis and bracteate inscriptions in light of alternative iconographic interpretations Nancy L. Wicker Although nearly 1000 Scandinavian Migration Period (fifth- and sixth-century) gold pendants called bracteates have been discovered in Scandinavia and throughout northern and central Europe, only about twenty percent of these objects have inscriptions. The writing is mostly in the elder futhark but also in corrupted Latin copied from inscriptions on Late Roman coins and medallions, which are presumably the models for bracteate imagery. Relatively few of the 170 bracteates with runic inscriptions—which are known from only 110 different dies (Düwel 2008: 46)—are semantically meaningful. While the research of the late Karl Hauck has dominated bracteate scholarship for the past forty years, his theory of bracteate iconography is not the only possible interpretation of this imagery that may illuminate our understanding of the inscriptions. In this paper, I will high- light other interpretations of bracteates, not as definitive answers to the meaning of bracteates but instead to emphasize the tenuous nature of all such theories. I also propose the use of what Michaela Helmbrecht (2008) has termed ‗context analysis‘ to focus on the various contexts in which bracteates have been discovered in order to shed additional light upon their meaning. Before presenting alternate explanations, I will review basic information about bracteates and their inscriptions, and I will summarize the basic tenets of Hauck‘s thesis. Bracteate classification and iconography From the earliest research on bracteates, scholars including C. J. Thomsen (1855), Oscar Montelius (1869), and Bernhard Salin (1895) focused on organizing these artifacts by classi- fying them into types according to details of images depicted in the central stamped field of decoration.