scholarly journals Old Scandinavian and Christian eschatology

1990 ◽  
Vol 13 ◽  
pp. 344-357
Author(s):  
Anders Hultgård
Keyword(s):  
Early Medieval ◽  
Scholarly Research ◽  
Common People ◽  
Christian Religion ◽  
The North ◽  
The Common

The eschatological beliefs current in Scandinavia during the Viking and early Medieval periods can be grouped into two main traditions, denoted by the concepts of Ragnarok and Doomsday. The former has its roots in the pre-Christian religion of Scandinavia, the latter was brought to the north in the process of christianization. Although different in origin the two traditions did not, in the age with which we are concerned, necessarily reflect a strict division between adherents of the old faith and Christians. Syncretic versions of the Ragnarok concept were in circulation, one of which was presented by Snorri in his Edda. The common people, although officially christianized, apparently continued to transmit beliefs connected with the Ragnarok tradition. Scholarly research has tended to treat the two traditions separately. In fact they coexisted for centuries, leaving room for confrontation and mutual influences.

[fo. 26] The Thirde Yeare of King Henrie the Fourth

1991 ◽  
Vol 42 ◽  
pp. 205-227
Keyword(s):  
The Other ◽  
Common People ◽  
The North ◽  
The Common ◽  
The One

This yeare in the moneth of March a blazing starre appeared, first spreading the flames round, then stretching them towardes the north, which astrologers (whose arte & errour are nere neighbours) conjecture ether to cause or to portend some tragicall event.About Whitsonntide certaine persons, whose hopes depended upon noe honest meanes, did newlie confederate against the king, with whose majesty theire malice continuallie contended in increase. And to drawe some authoritie to theire attemptes, they gave forth that King Richard was living and desired the aide of his loving people; that by extreame violence of the time hee was constrained to keepe unknowne, but upon some declaration of his frendes hee would appeare, & royallie rewarde those whoe should bee readie to adventure for him. This was whisoered uncertainely at the first, as in dangerous newes it is usuall; afterwardes it was confidently committed to the credulous eares ether of the weake sorte or of the turbulent & busie minded, the one being easie, the other being earnest for innovations. Among these, the reporte running variously concerning King Richards death, it was the more easily beleeved that hee might bee alive. The first brunt of this bruite much shaked the common people, wavering by nature & slowe to settle in a new subjection, but the king composed [fo. 26v] himselfe to a carelesse securitie, changing nether countenance nor place, ether through haughtinesse of courage, or because hee knew the truth lighter then the reporte. And indeed, upon apprehension of a certaine preist in Ware who was the principall both authour & actor of this devise, all the terrour vanished to a toye.

The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)

Numen ◽  
1995 ◽  
Vol 42 (2) ◽  
pp. 172-196 ◽  
Author(s):  
Mu-chou Poo
Keyword(s):  
Popular Religion ◽  
Religious Tradition ◽  
Han Dynasty ◽  
Early Medieval ◽  
Common People ◽  
Life And Death ◽  
Psychological Need ◽  
Medieval China ◽  
The Common ◽  
Early Medieval China

AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.

scholarly journals The Trend of Temperature Changes in Iranian Metropolises in the Last Three Decades

2021 ◽  
Author(s):  
Hassan Lashkari ◽  
Nahid ghorlivand ◽  
Zainab Mohammadi ◽  
Hossein Ali Rouhbakhsh Sigaroodi
Keyword(s):  
Global Warming ◽  
Cold Climate ◽  
Maximum Temperature ◽  
Northwestern Part ◽  
Common People ◽  
Temperature Changes ◽  
The North ◽  
Coastal Cities ◽  
Temperature Parameter ◽  
The Common

Abstract Global warming is a challenging issue among the world's climatologists, embraced even by politicians and the common people. In this study, the trend of temperature changes in 31 metropolises of Iran, which are generally the provincial centres of the country, has been studied in a statistical period of 35 years (1985-2019). We found that there are more temperature changes in all metropolises of Iran in winter than other seasons. In this season, the maximum temperature parameter shows a significant increase, as evidenced in Ardabil with about 9 degrees Celsius. Also, the highest amount of temperature increase in all seasons has occurred in the western and northwestern part of Iran, being of mildly cold to extremely cold climate in Iran. In general, the temperature changes more intensively from the south to the north regions. It is interesting that in the southern and coastal cities of Iran, such as Ilam, Bushehr and Shiraz, in some months, the temperature keeps decreeing. The increase in temperature of metropolises has been much more regular for the maximum temperature than the minimum temperature. Strangely, unlike all the months in November, the maximum temperature has decreased in most cities in Iran.

Between High Culture and Low Culture; and also The Difference Between Popular Culture and Folk Culture

2019 ◽  
Vol 7 (8) ◽  
pp. 12
Author(s):  
Kunal Debnath
Keyword(s):  
Popular Culture ◽  
Folk Culture ◽  
Common People ◽  
High Culture ◽  
The World ◽  
The Common ◽  
The Difference ◽  
Low Culture

High culture is a collection of ideologies, beliefs, thoughts, trends, practices and works-- intellectual or creative-- that is intended for refined, cultured and educated elite people. Low culture is the culture of the common people and the mass. Popular culture is something that is always, most importantly, related to everyday average people and their experiences of the world; it is urban, changing and consumeristic in nature. Folk culture is the culture of preindustrial (premarket, precommodity) communities.

Myths about COVID-19

2020 ◽  
Vol 11 (SPL1) ◽  
pp. 907-912
Author(s):  
Deepika Masurkar ◽  
Priyanka Jaiswal
Keyword(s):  
World Health ◽  
Indian Society ◽  
Common People ◽  
The World ◽  
New Type ◽  
The Media ◽  
Personal Level ◽  
Novel Virus ◽  
The Common ◽  
Health Organization

Recently at the end of 2019, a new disease was found in Wuhan, China. This disease was diagnosed to be caused by a new type of coronavirus and affected almost the whole world. Chinese researchers named this novel virus as 2019-nCov or Wuhan-coronavirus. However, to avoid misunderstanding the World Health Organization noises it as COVID-19 virus when interacting with the media COVID-19 is new globally as well as in India. This has disturbed peoples mind. There are various rumours about the coronavirus in Indian society which causes panic in peoples mind. It is the need of society to know myths and facts about coronavirus to reduce the panic and take the proper precautionary actions for our safety against the coronavirus. Thus this article aims to bust myths and present the facts to the common people. We need to verify myths spreading through social media and keep our self-ready with facts so that we can protect our self in a better way. People must prevent COVID 19 at a personal level. Appropriate action in individual communities and countries can benefit the entire world.

Maritime and River Traders, Landing Places, and Emporia Ports in the Merovingian Period in and Around the Low Countries

2020 ◽  
pp. 763-796
Author(s):  
Dries Tys
Keyword(s):  
North Sea ◽  
Institutional Economics ◽  
New Institutional Economics ◽  
Central Position ◽  
Economic Activities ◽  
Early Medieval ◽  
Low Countries ◽  
Long Distance ◽  
The North ◽  
The North Sea

The origin, rise, and dynamics of coastal trade and landing places in the North Sea area between the sixth and eighth centuries must be understood in relation to how coastal regions and seascapes acted as arenas of contact, dialogue, and transition. Although the free coastal societies of the early medieval period were involved in regional to interregional or long-distance trade networks, their economic agency must be understood from a bottom-up perspective. That is, their reproduction strategies must be studied in their own right, independent from any teleological construction about the development of trade, markets, or towns for that matter. This means that the early medieval coastal networks of exchange were much more complex and diverse than advocated by the simple emporium network model, which connected the major archaeological sites along the North Sea coast. Instead, coastal and riverine dwellers often possessed some form of free status and large degrees of autonomy, in part due to the specific environmental conditions of the landscapes in which they dwelled. The wide estuarine region of the Low Countries, between coastal Flanders in the south and Friesland in the north, a region with vast hinterlands and a central position in northwestern Europe, makes these developments particularly clear. This chapter thus pushes back against longstanding assumptions in scholarly research, which include overemphasis of the influence of large landowners over peasant economies, and on the prioritization of easily retrievable luxuries over less visible indicators of bulk trade (such as wood, wool, and more), gift exchange, and market trade. The approach used here demonstrates that well-known emporia or larger ports of trade were embedded in the economic activities and networks of their respective hinterlands. Early medieval coastal societies and their dynamics are thus better understood from the perspective of integrated governance and economy (“new institutional economics”) in a regional setting.

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