scholarly journals Jægerkulturer og fænomenet skyld

1986 ◽  
Author(s):  
Karl W. Luckert
Keyword(s):  
Cultural Evolution ◽  
Hominid Evolution ◽  
Peace Treaty ◽  
Family Tree ◽  
Stone Age ◽  
The Third ◽  
Danish Version ◽  
History Of Religions ◽  
History Of ◽  
The One

This article is a slightly edited Danish version of the opening Fulbright address given at the Department of the History of Religions, Aarhus University. The article introduces definitions of religion, guilt, and religious behaviour, and then introduces a means by which the history of religion can be applied to the evolution of humankind and culture in a timeframe of several thousand years. The theme of guilt in the history of religious humanity is then discussed in three subsections. The first subsection concerns guilt, tools and divine predators, the goal of which is to illuminate the two major forms of guilt-and reconciliation bonding in the course of hominid evolution. This is reconstructed on the basis of recent anthropological theories of cultural evolution and the reshaping of the hominid family tree, from suspected similarities at pre-hominid levels of primate behaviour, as well as from extant Stone Age hunter traditions which, to this day, still contain soteriological solutions to problems of long ago. The second subsection concerns guilt, hunting and healing, the goal of which is to fill the scholastic lacuna concerning primitive hunters’ religious practices especially in relation to the entire primitive hunter-gatherer ethos. The bitter fact of the primitive hunter life, that trickery is a hunter’s actual guilt-producing lifestyle, has never dawned on educated connoisseurs of trickster tales. Primitive folks are portrayed, in spite of what they say or do, as though they face their gods with the same indifference as do their learned visitors. Data which I collected on Navajo hunter traditions substantiate the points in this subsection; while, on the one hand, a healing ceremonial can be understood as a delayed conciliatory hunting rite, it can also be seen, on the other hand, in its restorative function, as a reconciliation ceremony or peace treaty that is performed – on account of human guilt – in accordance with divinely ordained protocol. The third subsection concerns modern versus primitive hunting, the goal of which is to bridge the misunderstanding which academic studies reveal by underlining the extreme pre-suppositional differences between the two forms of hunting.

Displace of Documentary Heritage from the Soviet Union to Poland during the Third Decade of the XXth Century

2014 ◽  
Vol 3 ◽  
pp. 127-137
Author(s):  
Tatsiana Hiarnovich
Keyword(s):  
Soviet Union ◽  
International Agreements ◽  
Peace Treaty ◽  
Actual Process ◽  
Xxth Century ◽  
The Third ◽  
The Soviet Union ◽  
History Of ◽  
Selection Of

The paper explores the displace of Polish archives from the Soviet Union that was performed in 1920s according to the Riga Peace Treaty of 1921 and other international agreements. The aim of the research is to reconstruct the process of displace, based on the archival sources and literature. The object of the research is those documents that were preserved in the archives of Belarus and together with archives from other republics were displaced to Poland. The exploration leads to clarification of the selection of document fonds to be displaced, the actual process of movement and the explanation of the role that the archivists of Belarus performed in the history of cultural relationships between Poland and the Soviet Union. The articles of the Treaty of Riga had been formulated without taking into account the indivisibility of archive fonds that is one of the most important principles of restitution, which caused the failure of the treaty by the Soviet part.

“A composItIon wrItten wIthout creatIve lImItatIons” – Wanda Landowska and concerto for harpsichord and five instruments by ManueL de Falla (1923)

2021 ◽  
Vol 1 (15) ◽  
pp. 67-107
Author(s):  
Ines R. Artola
Keyword(s):  
Strict Sense ◽  
Sonata Form ◽  
Historical Sources ◽  
Avant Garde ◽  
20Th Century Music ◽  
The Third ◽  
Word Analysis ◽  
The Past ◽  
History Of ◽  
The One

The aim of the present article is the analysis of Concerto for harpsichord and five instruments by Manuel de Falla – a piece which was dedicated by the composer to Wanda Landowska, an outstanding Polish harpsichord player. The piece was meant to commemorate the friendship these two artists shared as well as their collaboration. Written in the period of 1923-1926, the Concerto was the first composition in the history of 20th century music where harpsichord was the soloist instrument. The first element of the article is the context in which the piece was written. We shall look into the musical influences that shaped its form. On the one hand, it was the music of the past: from Cancionero Felipe Pedrell through mainly Bach’s polyphony to works by Scarlatti which preceded the Classicism (this influence is particularly noticeable in the third movement of the Concerto). On the other hand, it was music from the time of de Falla: first of all – Neo-Classicism and works by Stravinsky. The author refers to historical sources – critics’ reviews, testimonies of de Falla’s contemporaries and, obviously, his own remarks as to the interpretation of the piece. Next, Inés R. Artola analyses the score in the strict sense of the word “analysis”. In this part of the article, she quotes specific fragments of the composition, which reflect both traditional musical means (counterpoint, canon, Scarlatti-style sonata form, influence of old popular music) and the avant-garde ones (polytonality, orchestration, elements of neo-classical harmony).

scholarly journals The dissolution of the history of religions: Contemporary challenges of a humanities discipline in Sweden

2015 ◽  
Vol 51 (2) ◽  
pp. 161-75
Author(s):  
David Thurfjell
Keyword(s):  
The Other ◽  
Political Climate ◽  
Social Relevance ◽  
Parallel Processes ◽  
University Politics ◽  
History Of Religions ◽  
History Of ◽  
The One

The discipline of History of religions has changed in Sweden over the latest decades. Its traditional connection to text and language has weakened and its emphasis shifted towards social and contemporary aspects of religion. In this article the societal trends and the reforms in Swedish university politics that lie behind this change are pinpointed and discussed. It is argued that the transformation has been twofold. On the one hand the discipline has grown considerably and expanded into empirical fields, methods, and theories that were alien to it only twenty-five years ago. On the other it has been forced to adjust to a political climate focused on direct social relevance, measurability, and quantifiable efficiency. The article presents the transformation as consisting in four parallel processes labelled the efficiency turn, the altered knowledge contract, the replacement by religionsvetenskap, and the loss of prestige, respectively.

scholarly journals Sacral rulers in pre-Christian Scandinavia: The possibilities of typological comparisons within the paradigm of cultural evolution

2016 ◽  
Vol 52 (1) ◽  
pp. 9-35
Author(s):  
Simon Nygaard
Keyword(s):  
Cultural Evolution ◽  
Main Part ◽  
Theoretical Framework ◽  
Evolutionary Theories ◽  
History Of Religions ◽  
History Of ◽  
Societal Structure ◽  
New Perspective ◽  
Cultural Evolutionary

This article offers a new perspective on the century-old discussion of sacral rulers in the history of religions generally, and pre-Christian Scandinavian religions specifically, namely the application of a cultural evolutionary theoretical framework based on the work of Robert N. Bellah. In doing this, the article opens the possibility of wider typological comparisons within this paradigm and suggests a nuancing of Bellah’s typology with the addition of the category of ‘chiefdom religion’. This is utilised in the main part of the article, which features a comparison between the figure of the sacral ruler in pre-Christian Scandinavian and pre-Christian Hawaiian religions through an analysis of: 1) the position of the ruler in society, cult, and ideology; 2) the societal structure in which these religions are found; 3) the idea of a ruler sacrifice; 4) incestuous relationships and their ideological implications; and, finally, 5) the idea of a double rulership. Following this comparison, the perspectives in and the usefulness of cultural evolutionary theories in the history of religions are briefly evaluated.

Origins

2018 ◽  
Author(s):  
Peter Mitchell
Keyword(s):  
Short Distance ◽  
Cervical Vertebra ◽  
Genetic Studies ◽  
Human Interactions ◽  
The Third ◽  
Wild Ass ◽  
History Of ◽  
Kill Site ◽  
The One ◽  
The Right

Over 50,000 years ago a Neanderthal hunter approached a wild ass on the plains of northeastern Syria. Taking aim from the right as the animal nervously assessed the threat, he launched his stone-tipped spear into its neck, penetrating the third cervical vertebra and paralyzing it immediately. Butchered at the kill site, this bone and most of the rest of the animal were taken back to the hunter’s camp at Umm el Tlel, a short distance away. Closely modelled on archaeological observations of that vertebra and the Levallois stone point still embedded within it, this incident helps define the framework for this chapter. At the start of the period it covers, human interactions with the donkey’s ancestors were purely a matter of hunting wild prey, but by its end the donkey had been transformed into a domesticated animal. Chapter 2 thus looks at how this process came about, where it did so, and what the evolutionary history of the donkey’s forebears had been until that point. Donkeys and the wild asses that are their closest relatives form part of the equid family to which zebras and horses also belong. Collectively, equids, like rhinoceroses and tapirs, fall within the Perissodactyla, the odd-toed division of hoofed mammals or ungulates. Though this might suggest a close connection with the much larger order known as the Artiodactyla, the even-toed antelopes (including deer, cattle, sheep, and goats), their superficial resemblances may actually reflect evolutionary convergence; some genetic studies hint that perissodactyls are more closely related to carnivores. Like tapirs and rhinoceroses, the earliest equids had three toes, not the one that has characterized them for the past 40 million years. That single toe, the third, now bears all their weight in the form of a single, enlarged hoof with the adjacent toes reduced to mere splints. This switch, and the associated elongation of the third (or central) metapodial linking the toe to the wrist or ankle, is one of the key evolutionary transformations through which equids have passed. A second involves diet since the earliest perissodactyls were all browsers, not grazers like the equids of today.

Introduction

2018 ◽  
Author(s):  
Rosemary L. Hopcroft
Keyword(s):  
Social Sciences ◽  
Cultural Evolution ◽  
Ethnic Relations ◽  
Sex And Gender ◽  
Race And Ethnic Relations ◽  
The Third ◽  
The Social ◽  
The Family ◽  
History Of ◽  
And Gender

This chapter provides an overview of The Oxford Handbook of Evolution, Biology, and Society. Chapters in the first part of this book address the history of the use of method and theory from biology in the social sciences; the second part includes chapters on evolutionary approaches to social psychology; the third part includes chapters describing research on the interaction of genes (and other biochemicals such as hormones) and environmental contexts on a variety of outcomes of sociological interest; and the fourth part includes chapters that apply evolutionary theory to areas of traditional concern to sociologists—including the family, fertility, sex and gender, religion, crime, and race and ethnic relations. The last part of the book presents two chapters on cultural evolution.

Religionshistorie og aksetid

2011 ◽  
Author(s):  
Hans J. Lundager Jensen
Keyword(s):  
Cognitive Model ◽  
Religious Studies ◽  
English Summary ◽  
Hominid Evolution ◽  
Axial Age ◽  
Starting Point ◽  
History Of Religions ◽  
History Of ◽  
Robert Bellah ◽  
Religious Evolution

English summary: The article presents and discusses two articles by Robert Bellah, “Religious evolution” from 1964 and “What is Axial about the Axial Age?” (2005). In what seems to be a general lack of interest in a history of religion (different from a history of religions) among academic scholars in the science of religion, Bellahs model, especially in its combination with recent approaches to the ‘axial age’ and to Merlin Donald’s biocultural cognitive model for hominid evolution, is recommended as a useful starting point for revitalization of an honorable branch of religious studies.  Dansk resume: Artiklen præsenterer og diskuterer to artikler af den amerikanske religionssociolog Robert Bellah, “Religious evolution” fra 1964 og “What is Axial about the Axial Age?” (2005). I forhold til en generel mangel på interesse for en religionens historie (forskellig fra religionernes historie) blandt religionsvidenskabelige forskere anbefales Bellahs model som et frugtbart udgangspunkt for en revitalisering af en hæderværdig del af religionsvidenskaben, særlig når den kombineres med aktuelle diskussioner af ‘aksetiden’ og Merlin Donalds biokulturelle, kognitive model for hominid evolution.

THE MEDIEVAL ARCHIVE AND THE HISTORY OF THEATRE: ASSESSING THE WRITTEN AND UNWRITTEN EVIDENCE FOR PREMODERN PERFORMANCE

2011 ◽  
Vol 52 (1) ◽  
pp. 29-58 ◽  
Author(s):  
Carol Symes
Keyword(s):  
Religious Life ◽  
The Body ◽  
Read Aloud ◽  
The Third ◽  
History Of ◽  
The One ◽  
As If

Soon after he was consecrated bishop in 963, Æthelwold of Winchester (909–84) began to promulgate a series of new rules for worship and religious life in the monasteries of England. In one passage that is well known to theatre historians, Æthelwold insisted on the following performance of the Easter morning liturgy.While the third lesson is being read aloud, four of the brothersshould dress themselves.One of them, wearing an alb,should come in as though intent on other businessand gostealthilyto the place of the sepulchre, and therehe should sit quietly….The three remaining brothers …should make their way slowly and haltingly, coming before the place of the sepulchreas if they are seeking something. For these things are done in imitation of the angel seated on the tomb and of the women coming with perfumes to anoint the body of Jesus.When, therefore, the one sitting there sees the three drawing near, who are still wandering aboutas though seeking something, he should begin to singsweetly, in amoderatevoice: “Whom do you seek?”

scholarly journals “Letter of a Sicilian to one of his Friends” in Translation by Antiochus Cantemir (1726): History of the Text and Features of its Language

Slovene ◽  
2019 ◽  
Vol 9 (1) ◽  
pp. 223-253
Author(s):  
Dmitry Rudnev ◽  
Heng Fu
Keyword(s):  
French Text ◽  
Everyday Life ◽  
Final Version ◽  
The Third ◽  
Fourth Part ◽  
Building Models ◽  
The Everyday ◽  
History Of ◽  
French Original ◽  
The One

The article presents a many-sided analysis of a pamphlet by Giovanni Marana translated by Antiochus Kantemir into Russian in 1726. In the first part of the article, we describe various editions of Marana’s pamphlet and establish the one that became the source for Kantemir’s translation. This source is found out to be the publication of the pamphlet in one of the “Élite des bons mots” collections. Next, the correspondence between the text of the translation and the French text is analyzed, the deviations and errors in the Kantemir’s text are revealed and their explanation is given. It is concluded that the surviving manuscript of the translation was made from an earlier one and was not the final version of the text. The manuscript of the translation was published in 1868 as a part of the collected works by Antiochus Kantemir and was subjected to a considerable revision. The second part of the article is devoted to comparing the text of the manuscript and the published text, describing spelling and punctuation corrections, as well as mistakes made during the publication of the manuscript. The contradictions in introduced spelling corrections are noted. In the third part of the article, the technique of translation, ways of transferring lexical and syntactic units to Russian are analyzed. Kantemir uses a large number of borrowed words to describe the everyday life in Paris and France, however, mainly Slavic word-building models are used for translating the behavioral sphere vocabulary. The fourth part of the article describes the stylistic key of translation. While making the language of translation closer to the language of the French original, the translator left Russian as a basis, which he slavicised in two ways: first, with a small number of “background slavonicisms”, evenly distributed throughout the text; secondly, with “slavonicisms-inclusions”, creating points of stylistic tension. It is concluded that the degree of slavicisation of the text is not great.

scholarly journals Organology of Dreams and Archi-Cinema (

2016 ◽  
Vol 24 (47) ◽  
Author(s):  
Stiegler Bernard
Keyword(s):  
The Other ◽  
The Unconscious ◽  
The Third ◽  
Other Hand ◽  
The Matrix ◽  
History Of ◽  
Cinematic Time ◽  
The One

Stiegler argued in Cinematic Time and the Question of Malaise (the third volume of Technics and Time) that we must refer to archi-cinema just as Derrida spoke of archi-writing. In this article he proposes that in principle the dream is the primordial form of this archi-cinema. The archi-cinema of consciousness, of which dreams would be the matrix as archi-cinema of the unconscious, is the projection resulting from the play between what Husserl called, on the one hand, primary and secondary retentions, and what Stiegler, on the other hand, calls tertiary retentions, which are the hypomnesic traces (that is, the mnemo-technical traces) of conscious and unconscious life. There is archi-cinema to the extent that for any noetic act – for example, in an act of perception – consciousness projects its object. This projection is a montage, of which tertiary (hypomnesic) retentions form the fabric, as well as constituting both the supports and the cutting room. This indicates that archi-cinema has a history, a history conditioned by the history of tertiary retentions. It also means that there is an organology of dreams.

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