Mother Goddess Research Articles

A Quest for ‘Feminine consciousness’ in John Cowper Powys’s 'Porius'

John Cowper Powys’s last major novel Porius (1951) is a complex polyphonic narrative. However, its main concern is the spiritual growth of the eponymous protagonist. Porius matures through an increasing understanding of ‘feminine consciousness’, which Powys suggests is ‘deeper’than that of men and ‘contains a clue to the most basic understanding of reality’.  The novel is set in Wales in AD 499, just prior to the end of the Roman occupation, with a Saxon invasion impending. Powys began writing Porius in 1942, when Britain again faced an invasion,and he sees the twentieth century as a second Dark Age with Christianity being replaced by the worship of science and materialism, and Hitler’s Germany reflecting this trend in the extreme. Porius explores the idea that idea that evil originates from ‘some obscure struggle between men and women’ and Powys suggests that a bias toward ‘masculine consciousness’ leads to war, sadism, and violence.  The patriarchal aspects of Christianity are condemned by Powys, and he prophesises its replacement with the worship of the Mother Goddess. Mythology is a major element and the characters include King Arthur’s magician Myrddin (Merlin), his lover Nineue, Tennyson’s Vivien, and survivors of a race of giants. Powys’s ideas about ‘feminine consciousness’,were particularly influenced by C. G. Jung, various women in his life, and the novelist Dorothy Richardson, who represents for him an ideal of this consciousness.

Feminist Thoughts in Bharathiyar Poetry

Human society is a society where men and women live together. During the barbaric period, women were given more and more equal rights. That society was called the matriarchal society. Women were worshipped as mother goddesses. Women are worshipped as goddesses in literature, and are referred to as the Goddess of Victory and Suli. In Sangam literature, women were poets and knowledgeable enough to act as messengers. But the woman who was worshipped as Adishakthi was suppressed, oppressed, and disenfranchised in mediaeval times. The policy of not teaching women who do cooking was strengthened, and education was denied. There is no difference between men and women except in physical appearance. But they were included in the list of those who needed to be protected. It was Bharathiyar who appeared as the dawn of women's renaissance at that time. He wanted women to be well-dressed and presentable. A woman is naturally very knowledgeable. But some fools spoiled her knowledge. Women should be educated and their knowledge should be expanded. Bharathiyar wanted women to rule and make laws. He said chastity should be common to both men and women. A woman's power lies in her willpower. Society will prosper only if we realise the power of women and treat them as fellow human beings and give them equal rights. Where women are treated with due respect, society thrives.

SOCIAL NETWORK IN MOTHER GODDESS WORSHIP: A CASE STUDY OF MEDIUM DANG THI MAT, HANG PAGODA-QUAN TAM TEMPLE, THANH MY COMMUNE, SON TAY TOWN, HANOI

Many authors, domestic and foreign, have studied different aspects of Mother Goddess worship. Studying Mother Goddess worship on the basis of social network theory is a modern research trend, and is valuable in determining the complexity of social relationships that people build, maintain, and develop in their real lives as members of society. This article adopts some points of view in social network theory to study a specific social network in Mother Goddess worship, that of medium Dang Thi Mat, of Hang Pagoda-Quan Tam Temple, Thanh My Commune, Son Tay Town, Hanoi to clarify the characteristics, structure, homophily, operating principles, and development of this social network in modern society. The analysis in the article is based on long-term fieldwork (2015-2018), observations, and in-depth interviews with many individuals to obtain objective and tangible research results.

DEWI SRI SEBAGAI FIGUR IBU MITOLOGIS: TINJAUAN NARASI DAN VISUAL FOLKLOR JAWA TIMUR

Dewi Sri is a character in Javanese mythology. This goddess is close to the Javanese community, especially the farming community. Dewi Sri as the goddess of rice is widely written in ancient literature as well as in oral literature (folklore). In practice, Dewi Sri is often mentioned in traditional rituals and beliefs of the Javanese people. The cult of Dewi Sri is proof of the existence of a deity in the form of mother in the belief system of patriarchal Javanese society. The research on Dewi Sri as a mythological mother figure is important as a source of creating works of art or digital literature based on local wisdom. So, the focuses of this research is to find the character of Dewi Sri based on narratives and visual review and to analyse Dewi Sri as a mythological mother. This is a qualitative research with a social representation approach. The data is in the form of text or verbal speech. Sources of data are the people of East Java. Data collected by interview and literature study. The result shows that Dewi Sri has a feminine character as the positive mother archetype in Jung's concept. Visually, Dewi Sri is depicted with feminine symbols of adult women, which is visually different from the ancient art works. Meanwhile, the divine figure of Dewi Sri that found was a mythological mother and spiritual figure with a feminine opposition as "Mother Goddess". Javanese belief that Dewi Sri gives bless with fertility. The conclusion is that figure of Dewi Sri can be used as a source of creating art and literature based on local wisdom.

On “Observational Instruments” composed of Stones No. 12, 13 and 14 of “Zorats Qarer” Monument

The work is dedicated to the discussion of some of the stones of the “Zorats Qarer” megalithic monument (No. 12, 13 and 14) in terms of Astronomy. The methods of their use for observational purposes are revealed. Particularly, it has been shown that the stone No. 14 most likely served as a “seating platform” for the observer looking towards the observation angle of the stone No. 13. The other application method has been the formation of the exact direction by the principle of combining the angles of the stones No. 12 and 13. As a result of the usage of the aforementioned methods, three definite directions emerge. The examination of these directions has been performed for the possible date (9000 BC) which is crucial in terms of the origin of the ancient Armenian calendar (Protohaykian), as well as the results of the study of the monument gained so far. The results of the comprehensive examination have been combined with archeological material, Armenian ethnography and folklore. Comparisons have been drawn between days of observing the celestial bodies and important structural units of Protohaykian calendar. At the same time, the observation conditions and the mythological images of the observed stars have been discussed in the context of the most important stages of the cereal cultivation (sowing, harvesting, etc.). Parallels have been drawn with the Armenian religious beliefs (also of other nations), as well as with the results, already known from the study of this monument. The study of the mentioned stones has revealed that the stars (up to 2m.50 apparent magnitude), observable in 9000 BC, their mythological perceptions, observation conditions and days, are in complete harmony with the structure and content of the Protohaykian calendar (as well as of the ornament-calendar of the early Bronze Age vessel from Keti), and they are closely related to the worship of the Mother Goddess. Links between the observation positions and the definite stages of the cereal cultivation culture (autumn and spring sowing) reappear. There is no contradiction between previously and currently obtained results of the study of the monument. Moreover, the results obtained so far are complementary.

〈모아나〉에 나타난 여성 영웅 서사 구조와 어머니 여신 원형(原型)의 양가성

This study examines the Disney animation <Moana>(2016) as 9 stages of a female hero narrative model based on the ancient Sumerian Inanna goddess archetype, and analyzes the ambivalence of the Great Mother Goddess archetype. Moana dreams of sailing far away from the rules of the tribe, and wants to go out to sea like the her ancestors who were sailors. In the course of her quest to return the heart of Te Fiti, goddess of creation and life, with the aid of her mother goddess. With the help of the Mother Goddess, Moana sets out on an adventure to return the heart of Te Fiti, the goddess of creation and life. In the process, she takes on the lead role as a pure warrior and navigator, although she is helped by the male hero Maui. In the narrative of <Moana>, 9 stages of a female heroic narrative are implemented based on the myth of the descent of the goddess Inanna. In <Moana>, the goddess Te Fiti, the lava monster Te Kā, and the ‘sea’ show the ambivalence of the great mother goddess archetype. Moana is the mediator who unites and reconciles the ambivalence of the great goddess. She is also a mythical female hero who sets the world order right by restoring her original identity overturned by masculinity.

Mother Goddess Worship for the Reinvention of Korkai Novel - An Ethnographic Study

The novel 'Korkai' written by Joe D. Kruse is a Sahitya Academy Award-winning novel in the year 2013 which records the lifestyle of people along the coast of southern Tamil Nadu, especially from Thoothukudi to Kanyakumari. The Bharatava people living in the area converted to Catholicism a few centuries ago. Korkai Novel points out that many of those who converted are still involved in the worship of Mother Goddess. Ethnographic study is the study of the various aspects of the life of a race in order to understand the culture of that race. Literature can also be subjected to ethnographic study to identify the cultural elements of the people that the literature describes. This article highlights how the novel seeks to restore the worship of the mother goddess (Minor goddess worship) by applying the element of 'Religious faith', which is one of the ethnographic elements in the Korkai novel.

Mythology Presupposes Ethnic Group Life-The Tradition of Mother Goddess Worship and Paternal Social Formation

Myths, which are man-made fictions, are denoted by the term "mythology" by anthropologists. These myths, created by the imagination of the people, are the ones that convey the history and values of life to society. In this, religious myths are the lifeblood of a society and a language that expresses thought. Religious myths serve to strengthen the religious beliefs of a race and the social structure of that race. Civilization in social life. Although the culture has developed in many steps, information technology has reached its peak, and the objective changes, the majority of these stories about God, in the subjective sense, stop them at the point of origin of the stories. In Indian social culture, where myths are culturally valuable, each caste uses mythological stories to distinguish themselves from other castes. Based on this, the Devangar people also have their own myths. They live by considering the worship of the Mother Goddess as their cultural discipline. This article examines their social life from a sociological point of view, presenting their mythology and following the worship of the mother goddess and the paternal way of life in their social life.

Matricide, Myth, and the Great Mother: An Asian Ecofeminist Reading of Seolmundae (the Creator of Jeju Island in Korea) and Nüwa (the Protector Goddess of Chinese Mythology)

Abstract This study is an Asian ecofeminist reading of two Great Mother Goddesses, Seolmundae (the Creator of Jeju Island in Korea) and Nüwa (the Protector Goddess of Chinese mythology). Nüwa (yin) cannot be reduced to just a counter part of Fuxi (yang) while Seolmundae cannot be shadowed as one of many other creation myths. Rather, they are the Great Mother, the Divine Feminine as the fecundity of Life, the healing Spirit, and the caring Heart which we have to discover and rescue from our forgotten histories to transform violent culture into caring and healing culture. The purpose of this study is to say yes to salim (enlivening, healing, caring-Life with a capital L) and to say no to disruptions of Life (war, violence, destroying nature) as we witness the physical and spiritual sufferings and degradation caused by oppression of those that rendered subaltern. Discovering the Goddess is our ethical imperative for expanding healing culture and loving nature and recognizing the agencies/subjectivities of the subaltern, including Asian women and nature.

The Way of the Matriarch. Shamanism, Spiritism and Images of Women Worshipped as Goddesses in Northern Vietnam

"I aim to talk about the folk shamanistic practices of the Đạo Mẫu, the oldest form of spiritual practice in northern Vietnam. The paper also aims to discuss the religion in relation with the archetype of the Great Mother as understood by Erich Neumann. The ancient beliefs associated with the goddess Mẫu have served multiple historical purposes: from worshipping female warrior heroines that led armies against Chinese invaders in the 1st Century AD, considered to be incarnations of the Mother Goddess in difficult times, to allowing an avenue of empowerment for the women mediums that practiced shamanism and spiritism in the face of different actors trying to implement their belief systems and ideologies in the country."

Classicism and hero of the sun

Bu makalede Türk Edebiyatının XIII. ile XIX. yüzyılları arası için kullanılan adlandırmalardan “Klasik” sözcüğü üzerinde durulup bu dönem edebiyatımızın “klasik oluşuna” seçilen örnek beyitlerle yakından bakılacaktır. Bu beyitler, 18. Yüzyıl Divan şairi Yahya Nazîm’in Kırım Hânı I. Selim Giray adına kaleme aldığı şiirlere aittir. Klasik kavramı nedir, klasik eser neye denir, Türk Edebiyatının klasikleri var mıdır soruları hakkında değerlendirmeler yapılmış ancak hala tartışılmaya devam edeceği yönünde bir sonuca ulaşılmıştır. Bu çalışmada Klasisizme dair söylenenler kısaca hatırlanıp klasik doktrinin ve en önemli figürü “güneş kahramanı miti” nin oluşumu üzerinde durulacaktır. Klasisizmin oluşumu, klasik doktrinin bütün unsurlarını Neolitik çağa götüren sosyal antropolojik bağlamda bir yaklaşımla izaha çalışılacaktır. İnsanın yerleşik hayata intibakı esnasında anatanrıça tapımından, ataerkil/güneş tapımına geçilmiştir. Değişen “doğa imgesi” yle toprağa ve kadına dair bütün temsiller yerini güneş ve erile ait sembol ve anlamlara bırakmıştır. Bu süreçte anatanrıça kültüründen ataerkil kültüre geçişi sağlayan kişi ise güneş kahramanıdır. Anatanrıça semiyosferinden (işaretler evreni) ataerkil semiyosfere geçişte ayrıştırma, seçicilik, akılcılık, hiyerarşi, ulvîlik gibi değerler “kültür” ün icadına ve kentlerin, medeniyetlerin oluşumuna yol açmıştır. Kaostan kozmosa geçiş; düşünüşü, duyuşu, ilahî olanı kısaca işaretler evrenini değiştirmiştir. Bütün bu değişim ve dönüşümün merkezi, bereketli hilal adı verilen bölgedir. Bunu izah ederken dinler tarihi, arkeoloji, antropoloji, mitoloji gibi sahalara ait sonuç ve tespitlerden istifade edilmiştir.

The Iberian-Tartessian semi-syllabary: possible evolution from Lineal Megalithic/Paleolithic Scripts and the Mother Goddess Religion

Paleolithic/Neolithic (Megalithic) Lineal Scripts have been found in big or small rocks with or without megalithic context. Huelva (South West Spain) megalithic rocks presented engraved signs apparently contained in the Iberian-Tartessian semi-syllabary and this region is in the core of Tartessian civilization. Iberian-Tartessian scripts have been found in South West Algeria, Canary Islands and Iberia. The genesis of this type of writing may have more ancient roots than established (1st Century BC) as Strabo stated that it may be thousands of years older. The finding of the same Iberian-Tartessian signs within such a big geographic area supports that demic diffusion substitution either from East Mediterranean or Russian steppes is not found in Iberia according to physical anthropology traits and also genetic studies from different research groups from different countries: Iberians, North Africans and Canary Islanders are genetically close supporting prehistorical contacts also sustained by Sahara Desert rapid desiccation followed by people migration. On the other hand, it is difficult to understand Paleolithic /Neolithic-Megalithic Lineal rock inscriptions continuity in such a long period without a known language, considered identical or related to Iberian, or political unit unless Basque language, or similar one, was present in Paleolithic time, as suggested by some authors. Paleolithic Lineal scripts have also been found in Java (Indonesia) and South Africa. It is feasible that worldwide Mother Goddess religion which extended since Paleolithic to Neolithic/Megalithic times may be the one common certain and documented character available to blame of such a surprising unity and continuity of rock lineal engravings.

The Floristic Studies on Narande Sacred Grove Narande, Dist. Kolhapur, Maharashtra

Sacred groves are virgin forest pockets dedicated to local deities and preserve remarkable treasure troves not seen in the neighborhood. This is due to many myths and ductile to the tribal villagers, which forbid their exploitation for personal benefits. Sacred groves dedicated to the gods. The practice of dedicating groves to deities is common in India. While try to provide a haven for birds & animals; they also preserve many species of plants which would otherwise have become extinct. These deities are generally of timely primitive nature; mother goddesses in the form of unshaped stone lumps smeared red paint, lying open to the sky, Kalkai in Konkan, a Jogmaya in the Aravallis or a Kenchanmama in southern Kanara the present investigation is important to the student of plant taxonomy, pharmacognosy, ethno botany, environmental botany etc. In study area narander sacred grove innarande. During observation I was found that herb is 55%, shrub is 26% under shrub 6%. climbers 11%. Trees In this paper there are 95 plant species out of these 71 plants species belongs to Class- Dicotyledone and 16 plants species belongs to Class-Monocotyledone and 5 from pteridophytes. There are 35 families 60 genera and 64 species are from Angiosperms and 4 families 5 genera and 5 species from pteridophyts.

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

Items of fun, utility and divination: The knucklebones from Oluz Höyük, north-central Anatolia (Turkey)

Knucklebones (i.e., culturally used astragali) are commonly encountered at many archaeological sites in Anatolia, ranging from the Neolithic to medieval period. Yet, very little is known about the cultural usages of these artifacts through time — as only scant attention has been paid to them. Here, we report a total of 590 even-toed ungulate knucklebones, unearthed from the 2008 to 2017 excavations at Oluz Höyük in north-central Anatolia (Turkey). The specimens were recorded from six cultural occupations, ranging from the Late Bronze Age (Hittite) to the medieval period. The highest number of knucklebones (72%) came from the Iron Age occupations — first associated with a Phrygian mother goddess (Matar Kubileya) temple, and later an early Zoroastrian fire temple complex (Cella) of Achaemenid occupation. Intense cultural marks such as perforating, piercing, polishing, smoothing, coloring, and metal casting were observed – indicating the specimens to be important cultural items with a variety of applications. About 85% of the specimens belonged to sheep and goats, whereas the rest came from cattle (9%), pigs (5%), deer (0.17%) and mouflon (0.85%) — suggesting that the inhabitants of all occupations at Oluz Höyük collected the knucklebones from the animals they commonly consumed. Being by far the first systematic observation of knucklebones from any archaeological site, the results of this study will add vital information to the very limited archaeological knowledge of knucklebones in Anatolia.

Kollippavai in Sangam texts

There are many songs in the Sangam texts about a mother goddess called Kollippavai. It is said to be a puppet written in the cave of Kolli, a puppet made by a goblin, and a puppet written by God himself. Given the diversity of the Tamil tradition, this phrase sets out to illustrate the concept of empathy. Although the word puppet has many dimensions such as paganism, puppetry, and divinity, there are various theories about their authenticity. Silappathikaram says that Kollippavai is a women. Thirumal dance Pavai Koothu Mogini Pavai dance Silappathikaram said that it was a later development. Mohini's appearance at the end of the Kshira Sagara is a later story. PL Sami's establishment in Tamil literature of the worship of the mother goddess can be found in the fact that Aathal's killer is also a kind of mother deity like the jungle. This article attempts to establish its authenticity through the Sangam verse.

EVOLUTION OF STRUCTURAL CONCEPTUAL SIGNS OF THE CROWN IN THE XX–XXI CENTURIES

The purpose of the article is to describe the conceptual signs of the crown borrowed concept of the XX–XXI centuries period.
 Objectives of the article: 1. Determine the list of conceptual signs of the crown concept in a time period; 2. To correlate the motivating signs and conceptual signs of the period XVII–XIX of this concept with the highlighted conceptual ones of the new period.
 The relevance of the work lies in understanding the role of borrowed concepts that have entered Russian linguoculture at different stages of language development.
 The research material. Eleven explanatory dictionaries of the Russian language of the period of the XX–XXI centuries became the material of the research.
 The main research methods include descriptive, conceptual, interpretive, component analysis of dictionary definitions.
 Analysis of dictionary entries of the XX–XXI period centuries made it possible to identify 55 conceptual signs of the crown concept: ‘theotokos’, ‘crown’, ‘wreath’, ‘upper part / surface’, ‘sovereign person’, ‘power’, ‘outer part of the atmosphere of a celestial body (Sun / Earth)’, ‘outer part of a cluster of low stellar density’, ‘higher clergy’, ‘head’, ‘(newest) state / country’, ‘state’, ‘sovereign / empress: reigning persons’, ‘dignity (county, baronial, princely, noble)’, ‘precious’, ‘women’s headband’, ‘title (world champion)’, ‘sign’, ‘for merit’, ‘toothed hoop / tiara / hat’, ‘image’, ‘imperial’, ‘(state) treasury’, ‘rim (arched at the crown)’, ‘designation’, ‘of gold’, ‘of metal’, ‘of silver’, ‘royal’, ‘kingdom’, ‘edge’, ‘crown’, ‘monarch’, ‘monarchical / royal’, ‘on coats of arms / orders’, ‘award’, ‘worn on top’, ‘(visible light) halo (around the sun during an eclipse)’, ‘with precious stones’, ‘with carving’, ‘victory (in sport)’, ‘ruler’, ‘government’, ‘object’, ‘affiliation’, ‘regalia’, ‘symbol’, ‘constellation (Northern crown and Southern crown)’, ‘inflorescence in the form of a crown’, ‘dress’, ‘pattern’, ‘decoration’, ‘royal’, ‘kingdom’, ‘ceremony / wedding to the kingdom’. All motivating signs have passed into the category of conceptual ones, i.e. retained their relevance during the XX–XXI centuries. The conceptual signs of the crown symbolic concept of the XX–XXI centuries period are combined into 13 blocks: 1. Headdress (6 signs); 2. Dignity / title (12 signs); 3. Substance of manufacture (3 signs); 4. Form (4 signs); 5. State (7 signs); 6. Ornament (1 sign); 7. Value (1 sign); 8. Ruler (7 signs); 9. Award (2 signs); 10. Decoration (4 signs); 11. Successor of the Great Mother Goddess (1 sign); 12. Plant (2 signs); 13. Astronomical phenomenon (4 signs).

Pregnant Materialist Natural Law: Bloch and Spartacus’s Priestess of Dionysus

In this article, I explore two neglected works by the twentieth-century Jewish German Marxist philosopher Ernst Bloch, Avicenna and the Aristotelian Left and Natural Law and Human Dignity. Drawing on previous analyses of leftist Aristotelians and natural law, I blend Bloch’s two texts’ concepts of pregnant matter and maternal law into “pregnant materialist natural law.” More precisely, Aristotelian Left articulates a concept of matter as a dynamic, impersonal agential force, ever pregnant with possible forms delivered by artist-midwives, building Bloch’s messianic utopia. And Natural Law resurrects the Stoics’ concept of natural law as drawing on a prehistoric matriarchal utopia, later channeled by earth goddess cults misconstrued by the nineteenth-century German anthropologist Johann Jakob Bachofen as political matriarchy. I then conclude by linking this pregnant materialist natural law to Dionysus as son of the Great Mother Goddess. Though stigmatized throughout homophobic Western history for his queerness and maternal dependence, Dionysus is also the patron god of Bloch’s hero, the slave revolutionary Spartacus, paramour of a priestess of Dionysus who prophesied his divine mission of liberation.

Arur Vattara Thaitheiva Vazhipadu

Many folk deities are worshiped in Tamil Nadu. Worship is an important part of the life of the folk people. Worship of the mother goddess precedes any event in the life of the folk people. This research paper focuses on the worship of the goddess in the divine thoughts in the life of Tamil’s. This article examines mother deities, mother deities in Tamil grammar, mother deities in ancient Tamil literature, descriptions of folk deities, characteristics and customs of folk deities, origin of deities, goddesses such as Devathiamman and Chenniyammal. This article is based on the beliefs of the goddess, especially from ancient times to the beliefs of the people of the Arur region.

Mellaart, Gimbutas, Goddesses, and Çatalhöyük: early assumptions and recent perspectives on the Çatalhöyük finds

Çatalhöyük East, a Neolithic site in Central Anatolia, has often been referred to as the place of the Mother Goddess. This is because of interpretations made by Mellaart, who discovered and excavated the site in the 1960s, when he discovered its striking symbolism. The female figurines among the finds are the most important reason for this fame. Therefore, various feminist groups have been attracted to this place because they perceived the site as a proof of the existence of a peaceful matriarchal community in the past. All of this is aligned with Gimbutas’ peaceful era theory, which has a Mother Goddess belief. This article will explain how archaeological finds at Çatalhöyük accompanied these theories in the time of Gimbutas and Mellaart and how new studies and new perspectives have altered these assumptions.