A religious ritual among the Walbiri people of Central Australia

The Australian aborigines hold regular ceremonies in which they mime incidents from the creation myths. These are acts of worship and celebration for those who participate. They also may be the means of acquainting newly initiated boys with episodes of the myths which are kept secret from children as they are from men of other totemic groups and all women.

1980 ◽  
Vol 162 (2) ◽  
pp. 21-37
Author(s):  
J. Mitchell Morse

Both amateurs and professionals write poor prose; in fact, students and professionals alike are afflicted with a neurotic need to avoid clarity and precision of thought. In the creation myths of all civilized countries, the exercise of human intelligence is displeasing to the gods; the beginning of civilization - which is necessarily at odds with nature - is always associated with sin. The universal difficulty in articulating feeling precedes consciousness because we are born into helpless dependence on our parents, who in order for us to survive and be fit for human society must often thwart our infantile inclinations. We cry out against their efforts to tame us and civilize us. Writing well which is a way of creating our personal uniqueness, is always an act of subconscious rebellion against society. We tend to discourage such rebellion in others and suppress it in our-selves. We prefer to think in cliches, and to demonstrate, through our bad grammar, bad logic, and general sloppiness of diction, that we are socially harmless because intellectually null. The ability to write seems to have declined through a voluntary careless acceptance of slack imprecision, so that our words and processes of thought become confused. A postliterate culture is not inconceivable; we are willmg our literacy gradually away through a voluntary loss of high literary skill The disappearance of literacy may well bring about the wreck of civilization. We must read attentively, and we must teach our students to read. We must rediscover the value of technique. We must take courage from the few brilliant writers among us and develop new literary modes.


1957 ◽  
Vol 15 (4) ◽  
pp. 547-553 ◽  
Author(s):  
R. T. Simmons ◽  
N. M. Semple ◽  
J. B. Cleland ◽  
J. R. Casley-Smith

Author(s):  
Birgitte Graakjær Hjort

Only a few texts from the New Testament have been used and misused as have 1 Cor 11:2-16. A widespread misreading of the pericope consists in the interpretation that Paul there argued against equality between men and women generally or in the context of worship. The purpose of this article is twofold: To demonstrate why this reading is untenable and to argue for a more proper interpretation.My reading is based on Paul’s line of argument, including his remarkable formation of the kephale-structure and the position of the pericope between chapters (8 and) 10 and 11:17-21, respectively, as well as on the letter as a whole. All these things together indicate that the problem under discussion was not the relationship between the sexes as such, but this relationship seen in a religious, ritual context. Paul reproved a conduct whose shamefulness lay in its threat to both the gender polarity according to the creation and the sovereignty of God, a conduct which may also have caused divisions in the community. What Paul was arguing against, was a syncretism whose hallmark was an emancipatory equalization of gender polarity and, maybe, ritual intoxication and whose religious precedent was to be found in the worshipping of idols.With this interpretation as the main criterion for testing different hypotheses put forward to explain the historical situation causing Paul to write the text, I have found that a possible reconstruction consists of an influence on the Corinthians from pre-gnostic thoughts in a broad sense, combined with a more specific influence from the cult of Dionysus.


Author(s):  
Zhaoyuan Tian ◽  
Shuxian Ye ◽  
Hang Qian
Keyword(s):  

Author(s):  
Matthew Restall ◽  
Amara Solari

By the first millennium bce, Maya civilization was manifesting itself in art, architecture, agriculture, and social structure. “Maya Genesis” looks at the birth of this civilization. The manuscript known as the Popul Vuh gives a detailed version of Maya creation, telling the stories of two mythical Hero Twins, bookended by tales of the creation of the earth and humans. Impressive structures such as the sites at Palenque linked creation myths and divinity to the visions and ambitions of ruling elites. New architectural and agricultural developments such as the “nixtamalization” of corn helped in the formation of denser communities and the emergence of a hierarchical and multilayered social organization.


1965 ◽  
Vol 111 (480) ◽  
pp. 1079-1085 ◽  
Author(s):  
J. E. Cawte ◽  
M. A. Kidson

Psychiatrists who have written about the Australian Aborigines have been less concerned with the psychiatry of this people than with the significance of their practices and beliefs for psychological and psychoanalytic theory. (Freud, 1913; Roheim, 1945; Fry, 1953). This outlook is reflected in the subsidiary title of Freud'sTotem and Taboo: “Resemblances Between the Psychic Lives of Savages and Neurotics”. It was hoped that the analogies between “primitive” practices such as sub-incision or totemism and the repressed complexes of modern civilized peoples might shed light into the recesses of the modern mind.


1986 ◽  
Vol 51 (3) ◽  
pp. 547-562 ◽  
Author(s):  
Lewis R. Binford

The manufacture of men"s knives by Alyawara-speaking Australian Aborigines is described.1 The setting is a men's camp at the site of Bendaijerum near MacDonald Downs in central Australia. Obtaining the raw material, the lithic blanks, and the spinifex resin used in manufacture has already been described (Binford 1984; Binford and O'Connell 1984). This essay treats the social context and the technical process of tool production as it was observed among the Alyawara during the winter of 1974. These experiences then serve as the basis for a discussion of the concept of style and for an analysis of some common views regarding settlement typology.


Author(s):  
Nicholas Cook

This second chapter of Music as Creative Practice develops an approach to musical imagination in opposition to the traditional creation myths according to which composers ‘hear’ music in their heads and simply write it down. Drawing an analogy with the creation of perfumes, it shows how imagining music involves representing it in terms of notational and other objects that enable it to be purposefully manipulated in such a way as to bring new sound conceptions into existence. Composition involves a rich ecology in which creators interact with sound images that talk back to them, resulting in an imaginative analogue to the social interaction of real-time musical creativity. The argument proceeds through case studies that range from popular songwriting to concert music, and from sixteenth-century polyphony through Beethoven to contemporary classical composition. The aim is to penetrate through analysis of style to the modes of creative thinking that underlie them.


1986 ◽  
Vol 42 (4) ◽  
Author(s):  
J. P. Naudé

Creation myths as symbols of psychic processes The thesis which has been taken from the Jungian psychology and which is discussed in this article, is the following: Creation myths represent unconscious and preconscious psychic processes which constitute the origin of the development of the human being's consciousness of the world. This implies that the creation myths don't describe the origin of the cosmos. They refer to psychic processes which accompany the growth of human consciousness out of the unconscious. This growth process is discussed in terms of the Jungian concepts of the collective unconscious, archetypes, consciousness and ego, the personal unconscious and complexes, the persona and the shadow, the self and the individuation process.


Author(s):  
Stephen R. Wilk

The Book of Genesis famously opens with God ordering “Let there be Light!” as the first step in the Creation. This stands in contrast to most of the creation myths of other cultures, which do not begin with the creation of light. What is the significance of this? Is it meant to be taken literally (so that God can see what He is doing and Creation is visible to all), or metaphorically (that is, is light meant to stand for Knowledge, Wisdom, or Understanding)? Do any other cultures also start things off with the creation of light?


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