Creation Story Research Articles

Ancient Night by David Bowles

Reviewed by: Ancient Night by David Bowles Amanda Toledo Bowles, David Ancient Night; illus. by David Álvarez. Levine Querido, 2023 [40p] Trade ed. ISBN 9781646142514 $18.99 Reviewed from digital galleys R 0-6 yrs Noche Antigua; illus. by David Álvarez. Levine Querido, 2023 [40p] Trade ed. ISBN 9781646142545 $18.99 Reviewed from digital galleys R 0-6 yrs In a soothing world of night, the moon is lit by the nectar of a sacred tree, and Rabbit frequently treks to the maguey to refill the moon when it grows dim. Opossum, jealous of the light it sees Rabbit carrying, cracks the moon to take some for itself. Upon finding the damaged moon, Rabbit scolds Opossum and warns of a world without light; to make amends, Opossum journeys under the earth to bring [End Page 215] the sun to the sky, restoring a world of light from both sun and moon. A folkloric tone and simple text combine with the cooler colors in Álvarez’s illustrations to make this a calming selection for evening lap reads and storytimes. Deeper hues give the white-yellow light of the moon the effect of a celestial glow, and as the pages brighten with the coming of the sun, the muted colors keep a consistent tranquility. Careful blending and varying textures on leaves and the animals’ fur provide an additional lived-in feeling to the venerated characters and their sparse, beautiful world. Both English and Spanish editions feature a few short sentences per page, and Bowles’ sentences have a pleasant cadence in both languages. A note from Bowles and Álvarez covers how they drew on creation stories of the indigenous Nahua and Maya people of Mesoamerica to make something new, and then provides a brief overview of those original stories. Copyright © 2023 The Board of Trustees of the University of Illinois

Waktu, Materi, Dan Ruang: Kisah Penciptaan Dalam Perspektif Kejadian 1:1-31

Abstract.This article explores the creation story in Genesis 1:1-31 and provides a deeper understanding of how time, matter and space play a role in creation. Through the time perspective, we can understand that God created everything in six days and rested on the seventh day. The material perspective discusses the materials of the creation of the universe and life that show God's greatness in creating everything. Meanwhile, the spatial perspective explains the position of the Earth and the universe in the creation story.This paper also discusses how humans can understand and appreciate God's creation through this creation story. As God's created beings, humans should be able to appreciate God's greatn ess and care for His creation. The implication of understanding God's greatness in the creation story is to strengthen our faith as human beings and inspire us to care for the environment as part of our responsibility as God's creatures.

유아교사의 교육과정평가 경험과 인식에 대한 연구

This study examined early childhood teachers’ curriculum assessment experience and perception with a focus on a teacher agency in order to explore the context in which teachers' active and proactive actions occur in curriculum assessment and how the practice in which curricula and assessments are premised on each other is carried out. To this end, 2 focus group interviews were conducted with 30 teachers who had experience in implementing the 2019 revised Nuri curriculum for more than a year, and the results were analyzed. The results showed that early childhood teachers' curriculum assessment experience and perception could be divided into three upper sub-categories of ‘Looking into the world of learning: the meaning of curriculum assessment revisited’, ‘Located in a world where you can’t stay: dilemmas and difficulties faced in curriculum assessment’, and ‘Creating learning entangled with the world: changes implemented through curriculum assessment’, plus seven sub-categories of ‘Acts occurring in the field of education,’ ‘Discovery here and now,’ ‘The point of looking back on the journey,’ ‘A labyrinth wandering in questions,’ ‘Limits one wants to escape,’ ‘Creation together with the educational community,’ and ‘The route we open.’ Through this, this article shows the meaning, difficulties and limitations, and conflicts and dilemmas of curriculum assessment entangled with the here and now. It also discusses early childhood teachers’ curriculum assessment experience and perception as a phenomenon and material in itself by revealing the stories of creation achieved together.

THE CHALLENGES OF TEACHING NATIVE AMERICAN LITERATURE AS PART OF THE NINETEENTH CENTURY AMERICAN LITERATURE COURSE

This paper focuses on the challenges of including Native American literature in the course on nineteenth century American literature. Survey literature courses often feature canonical works and exclude minority or contrarian voices. My literature survey course includes the creation stories of four Native American tribes originating from different parts of the U.S., together with the works of contemporary Native American writers reflecting on the pre-colonisation and colonisation periods of American history. The process of teaching the course foregrounded the tensions between the dominant white settler mentality and the political and social marginality of Native Americans, making my students aware of the importance of multivalent analyses of literary and historical texts. Throughout the course, we discussed prevalent stereotypes about Native Americans in American literature. The experience of teaching this course leads me to the conclusion that it is important to discuss various marginalised voices in the survey courses on nineteenth century American literature. These texts reflect themes related to race, gender, religion, and ownership of land that go beyond literature to include social, political and historical issues, helping our students develop a better understanding of American culture.

Recovering Genesis One from Scientific and Societal Misunderstanding

The Genesis 1 creation story is an enigma to modern society because it reads like a historical account, and yet does not accord with scientific descriptions of origins. The cosmic temple model explains some of the puzzling features of Genesis 1, including its six/seven-day structure. However, it leaves many unanswered questions, including the watery beginning of the earth, in contrast to the desert-like beginning of creation in Genesis 2. Nevertheless, the watery beginning and seven-day structure of Genesis 1 provide links with the biblical and Mesopotamian Flood stories. In addition, the stages of creation in Genesis 1 seem to closely mirror the re-creation of the earth after the Flood. This leads to the suggestion here that Genesis 1 was revealed as a series of visions inspired by the experience of Noah’s Flood. Inspiration of the creation story by the cosmic Flood would have grounded the account in historical reality, and also served to intensify its spiritual message. However, this implies that attempts to find concordance between Genesis 1 and scientific accounts of origins are mistaken. Instead, seeing Genesis 1 as a True Myth inspired by the Flood imparts the reality of God’s creation at a deeper level of human experience than a rational scientific explanation could ever achieve.

U=U: the life force given by the mother's breast.

The background of this paper starts with the history and significance of the author's relationship to the Campaign, U=U; Undetectable equals Untransmissable as an Indigenous woman and well-known advocate living with HIV. The methods used in this paper explored an adaptation of a thriving indigenous Health Framework implemented in New Zealand for over 40years. We anticipate the methods used in this paper along with the U=U Campaign will make the U=U relevant to other Indigenous Peoples. The common threads of the cultures are our creation stories and our rendition of the Health Circle or the Four Pillars. We interviewed and surveyed key community members, family, people living with HIV, and social workers that work in those communities over a period of 6months; 36 people participated. We shared personal stories anecdotally of her experiences. The results were a health model comparison of U=U from a Māori worldview. Each aspect of the Four Pillars or cornerstones of the model is explained from a personal experience perspective, which is inclusive and reflects a process familiar to Indigenous Peoples and worldviews. We are using stories to relay that information from that particular worldview. In conclusion, after much deliberation, discussions with key people, and personal experiences, we can tie the concept of U=U to an intrinsic framework that other Indigenous Peoples and communities can easily interpret.

Law as Infrastructure of Colonial Space: Sketches from Turtle Island

Heraclitus's words remind us that law and infrastructure have lived in intimate relation, in practice and thought, for millennia. This intimacy is palpable in the context of settler worldmaking where colonial jurisdiction is enacted by constraining, with an eye to replacing, Indigenous jurisdiction. Here, the authority to have authority is often asserted in practice through violent attempts to control connectivity and movement. To this day, imperial powers assert jurisdiction over space through infrastructures that enhance or inhibit the motion of goods and people, like railroads, pipelines, border walls, and police.2 This Essay investigates the co-production of colonial law and infrastructure on Turtle Island—an Indigenous name for the continent of North America, which already highlights a different conception of jurisdiction and law through its anchor in creation stories. The brief sketches that follow emphasize the co-constitution of law and infrastructure, yet they also propose a relationship that exceeds proximity or metaphor. Law operates through the ordering of extension, and in this sense, can productively be thought of infrastructurally, as “the movement or patterning of social form.”3 This Essay argues that approaching law infrastructurally foregrounds the contingency of seemingly solid structures, including centrally that of settler jurisdiction.

Metawney of Coweta, Muscogee Women, and Historical Erasure in the Eighteenth-Century Past and Our Present

This essay uses the brief archival glimpses we get of Metawney, a Muscogee (Creek) Indian woman, to illustrate how Muscogee women shaped their world and the Native and American Souths more generally throughout the eighteenth century. From Creation Stories and gendered labor roles to the female dimensions of politics and trade, women like Metawney were central players within every element of the Muscogee world, including Muscogee interactions with Europeans, for they were the "life-givers" whose very lives, labor, and experiences fundamentally shaped the eighteenth-century Muscogee world. This is despite the fact that Europeans rarely bothered to document the gendered contours of the Muscogee world, an archival legacy that continues to hinder scholars' understandings of Indigenous women in early America. Finally, I link this archival erasure of Metawney and other women like her to the current epidemic of violence against Native American women in the United States and Canada, i.e., the violence that has prompted the Missing & Murdered Indigenous Women and Girls movement.

The Heavenly Field: A Reconsideration of Mother Earth in the Æcerbot Rite

The Heavenly Field: A Reconsideration of Mother Earth in the <i>Æcerbot</i> Rite

Jeffery M. Leonard. Creation Rediscovered: Finding New Meaning in an Ancient Story

Jeffery M. Leonard. <i>Creation Rediscovered: Finding New Meaning in an Ancient Story</i>

“Bound ... by their narrowing perceptions”: Sympathetic Bondage and Perverse Pity in Blake’s &lt;i&gt;The Book of Urizen&lt;/i&gt;

The Book of Urizen as a rewriting, or reinterpretation, of the Genesis myth has long been important to Blake studies in terms of understanding the very crux of Blakean mythology and the nature of what has come to be known as Blake’s bible. By essentially reading the act of “genesis” (what one might normally associate with an establishment of order and origin) as a kind of reverse creation myth, Blake suggests in Urizen that the birth of humanity emerges at the moment of its fall. Hence, what was once a story of creation out of chaos becomes for Blake a visionary apocalypse. I use the term “visionary” here not simply because Urizen acts as Blake’s artistic vision of man’s genesis, but because, for Blake, the nature of our origins as apocalypse is dependent upon the fall of our perceptions, on a collapse of both human and divine vision. If the Blakean fall predates an exile of humanity from paradise, then it becomes divine in origin, stemming from acts of godly creation. Blake’s radical mythology essentially can be read as a critique of aesthetics and of our standards of both divine and artistic creation. We know from the original Genesis myth that divine creation arises out of God’s command “Let there be light.” However, Blake’s anti-Genesis begins and ends in obscurity, in a world devoid of light that remains in darkness throughout all of Urizen’s acts of creation. Therefore, we can read The Book of Urizen as a story of blindness, or of the relationship that emerges between man and God as both lose their ability to perceive fully.

Encountering tartiflette: Reblochon cheese, winter sports, and the invention of tradition

ABSTRACT Tartiflette has become an emblematic dish of the French Alps and the atmosphere of winter sports. Few realize that this hearty concoction of melted Reblochon cheese, potatoes and bacon is an invention of the 1980s, with dubious creation stories still contested in recipe books and magazines, and behind the scenes on its Wikipedia page. In this paper it is argued that the precise origin of tartiflette is less important than the aptness of its invention, the connections with tradition that are made for it, and the place it enjoys within the widely-held atmospheric imaginary of winter sports tourism. A runaway success story which has changed the face of the Reblochon cheese on which it is built, tartiflette appears today every bit as authentic an Alpine experience as downhill skiing itself. But by analyzing English and French language archival materials, and drawing upon ideas in cultural geography, anthropology and history, it is demonstrated that behind its authenticity lies a compelling story of re-invention that is inescapably part of the cultural expression of modernity.

Identifying Bird Species in River Yuman Oral Traditions

Identifying Bird Species in River Yuman Oral Traditions Jonathan A. Geary (bio) 1. Introduction Nearly 400 bird species occur along the lower Colorado River (Rosenberg et al. 1991), and Yuman communities that have historically lived along the lower Colorado surely knew and named many of them. However, judging from modern sources, this knowledge has been fading over time. For example, the ~6,700-entry Mojave dictionary (Munro et al. 1992; also spelled "Mohave") lists 105 unique bird names, and past speakers likely knew specific species referents for many of these, yet 53 are glossed as a "type of" something while many others are given generic definitions that preclude identifying an exact species referent (e.g., 'big bird', 'chickenhawk', 'eagle'). Studying such knowledge today is complicated by at least three factors: (1) changes to traditional ecological knowledge that have accompanied man-made changes to the lower Colorado River ecosystem, which has caused many species to decline while allowing other formerly-rare or new species to expand their use of the lower Colorado (Rosenberg et al. 1991: 14–28); (2) historical migrations away from the lower Colorado River and toward the Gila and Salt Rivers in central Arizona by the Piipaash (also spelled "Pee Posh", a.k.a. "Maricopa"; see Rea 1983, 2007 for changes to the Gila River ecosystem); and (3) the general decline in the intergenerational transmission of linguistic and cultural knowledge that Yuman communities have experienced. However, we can turn to the information that past speakers of these languages shared with early linguists and anthropologists about these birds, especially through their oral traditions, to identify exact referents for many such names, and thus reconstruct a small part of the rich ecological knowledge that they possessed. [End Page 538] In this paper, I analyze three bird names that recur in the oral traditions of the River Yuman languages: Mojave, Piipaash, and Quechan (a.k.a. "Yuma"). These bird names include (1) Mojave yaːlák, Piipaash yalák, and Quechan yaːlák; (2) Mojave humaθéː and Piipaash xomasé; and (3) Mojave hanavčíːp, Piipaash xnvčíːp, and Quechan xanavcíːp, which have been glossed as a range of different bird species across Yuman sources. I show that Yuman speakers maintained rich knowledge of these birds (e.g., about their appearance, hunting behaviors, and nests) which they incorporated into their traditions, and based on this information I identify these species as (1) Snow Goose (Anser caerulescens), (2) Ferruginous Hawk (Buteo regalis), and (3) Verdin (Auriparus flaviceps). To my knowledge, these names have not been identified as referring to these species in past sources. Further, the range of glosses that these names have received in more modern sources suggests that much of the ornithological knowledge contained in past sources has faded over time. This research stems from a larger effort to identify the bird species named in Piipaash and other Yuman languages (e.g., Geary 2022).1 Underpinning this work is the assumption that Yuman oral narratives contain valuable descriptive information about birds and bird characters that reflect the appearance and behavior of their natural-world counterparts, which I have found to be well supported in my work. Yuman oral traditions often explain how birds and other animal characters received their names as well as salient physical and behavioral characteristics during mythic times that their natural-world counterparts have exhibited since then until now. For example, versions of the creation story that were recorded in Mojave (Bourke 1889; Kroeber 1972: 9) and Havasupai (Smithson and Euler 1994: 38) describe how rising floodwaters stained the Red-shafted Northern Flicker's (Colaptes auratus) tail feathers, whose undersides are red with black tips, accounting for their current appearance. A Quechan version of the creation story (Halpern 1984: 322) similarly explains how floodwaters stained the tail of Mourning Dove (Zenaida macroura), which became white when the waters receded, explaining their current appearance. Mojave (Bourke 1889: 187) and Piipaash versions of the same story (Spier 1933: 391) further describe how Northern Flicker drank the blood of a murdered pair of twin brothers, staining its feathers and so accounting for the red malar stripes that are visible on male Red-shafted Northern Flickers. Finally, a Mojave...

Chris Baker’s Kokopu Dreams: A Prophetic View of a Disrupted Post-Pandemic World

The global pandemic, with its multiple and far-reaching disruptions, has forced us to rethink and rewrite the world we live in. Chris Baker’s novel Kokopu Dreams (2000) sounds somehow prophetic today in the aftermath of the Covid-19 crisis. His work could be labelled as “speculative fiction” and placed among the umbrella categories of magic realism, science fiction and post-apocalyptic fiction. Set in Aotearoa New Zealand, the story focuses on the life of the few human survivors of a rapidly-spreading deadly illness caused by the rabbit calicivirus, illegally introduced into the country. The calicivirus has mutated and killed almost all the human population, who is now living in a land controlled by animals and spirits. The novel is also a template of transcultural writing, mixing Māori creation stories, Christian and Celtic mythologies, scientific issues and aspects of everyday life. Having grown up in a contact zone of different cultures―Baker is of Polynesian (Samoan), Anglo-Saxon and Celtic origin, but regards himself as a “Pacific” person―he shares that multiplicity of belonging which is a typical condition in the Pacific region today. Baker deals with a physical and cultural collective trauma, and the process of re-signification of the ethos in a bi-cultural country made of people of mixed ancestry, European and Māori. The re-elaboration of the epidemic experience is therefore based on both a Western rational representation and an indigenous mythical one.

Finding our way back to the garden

The conversation in the United States around the climate crisis is politically charged and divisive. There are those who deny the climate is changing. There are those who assign more value to an extractive capitalism and diminish the need to consider its impact on the planet. There are those who ignore, willfully or otherwise, corporate and personal actions contributing to climate change. For some, the urgency to change is undeniable, and solutions offered toward change demand a change of behavior such as eating less meat, driving fewer miles, or eliminating fossil fuels. Although such actions are likely part of the solution to the crisis, this author suggests human behavior will not change until we reimagine our relationship with the earth. Drawing inspiration from creation stories, humankind can remember our origin is from the earth and our best chance to change our behavior is to love the earth that gives us life.

A page from Russian cosmology in the Trinitarian story of creation

This article approached the doctrine of the Trinity from the vantage point of the science and religion dialogue, because the issue of faith and reason is integral to this concept. This approach requires humility and silence. A page from the cosmology of the Russian Silver Age sheds light on the notorious schism of 1054 between the Western and the Eastern theologians on the Filioque issue, which manifests the lack of an apophatic and antinomistic approach. The issue is thus whether God is intrinsically part of nature and yet is its Creator and Redeemer. This question touches upon God’s transcendence and immanence, cataphatic and apophatic theology and even the complementarity of the two. Two protagonists of the ‘Russian Religious Renaissance’, Pavel Florensky (1882–1937) and Sergius Bulgakov (1871–1944), presupposed Christian faith and belief by giving theology preference to philosophy in this debate. Reality is seen as an antinomy and placed within the broader context of human cultural activity.Intradisciplinary and/or interdisciplinary implications: A socially oriented worldview was pursued that underscored the ontological priority of relationality. The conclusion was drawn from the Russian Orthodox theology that the doctrine of the Trinity has its roots in the God–human relationship in Christ by the (Holy) Spirit and it interprets the homoousios of the Godhead as Sophia and antinomianism as the most crucial features of this belief.

Penciptaan, Kejatuhan Manusia dalam Dosa dan Puncak Sejarah Keselamatan pada Kristus dalam Perspektif Gereja

The Nicene-Constantinople creed very clearly recognizes God the Father as the Creator of this universe. Man was created in the image of God, both male and female. According to Genesis 1:27 God created everything in this world really good and beautiful. Classical Creation Theology says that God created this world from something that did not exist before (creatio ex nihilo). The creation story in Genesis 1 illustrate that God created everything in this world in an orderly and systematic way. However, due to Adam's disobedience to God, humans who were originally created very noble and in the image of God experienced separation. As a result of this original sin, it lost the sanctity and justice of its nature when it was first created. But because of God's mercy, He gave God's only begotten Son, the Word of Truth, to save and redeem mankind from sin through His sacrifice on the cross. In order for humans to obtain that great salvation, humans must have faith in God who has given redemption through His Only Begotten Son, Jesus Christ. The manifestation of this faith is to receive the Sacrament of Baptism.

Sumbangan Teologi Penciptaan Kristiani Dalam Ensiklik Laudato-Si Artikel 62-75 Bagi Persoalan Ekologis

This study aims to explain the concept of creation theology according to the Catholic Church's view as stated in the Encyclical Laudato-Si articles 62-75. This is motivated by the complexity of ecological problems with various causes. So the solution is not only from one way of interpreting and changing reality. It is also necessary to ask for help from various cultural treasures of the nation, especially religion if you want to develop a complete ecology. In this regard, the Catholic Church as a religious institution is very open to dialogue with philosophical thought and the scientific sciences, and this has enabled the Church to produce various syntheses between faith and reason. This research uses the method of literature study and critical reading of the creation story in the Book of Genesis. This research finds that the Catholic Church based on the Bible from the beginning has a solid view of the concept of creation that humans are called to care for and preserve the created nature. Pope Francis emphasized this in his encyclical Laudato-Si articles 62-75. Therefore, the task of caring for the created world is the call and duty of the Christian faith. By realizing this the complexity of environmental problems can be overcome.

The Religious Feminist Subject as Material-Discursive Circuit

Abstract This article describes three different readings of the creation story of Eve and Adam, occurring over the life span of Henny Dons, a Protestant Christian and first-wave feminist in early-twentieth-century Norway. I discuss her changing understandings of this creation account over the course of her life. More broadly I explore her approach to biblical reading (as receiving, arranging, and iterating) and how this shaped her as a religious feminist subject. I argue that what is going on in her iterated re-readings is not fully captured by the frame of self-cultivation. Rather, this religious feminist subject shows us a series of woman-word operations that receive and arrange a variety of material and discursive entities together in a circuit of “being created woman.”

God’s Future for Animals: From Creation to New Creation

God’s Future for Animals: From Creation to New Creation