SUMMARY: Rituals are often redundant sequences repeating important themes, e.g. a key mythological event, very much as a refrain. This mythological redundancy may, however, also consist in analogous, but narratively unconnected mythical events, e.g. killing a dragon – stabilizing the earth – civilizing the country. A good example of this transmythological redundancy is an ancient Egyptian festival of Khnum in Esna. All festivals are, with an expression borrowed from C.J Bleeker, ‘enactments of religious renewal.’ In the Esna festival three mythological motifs are juxtaposed and united to perform this renewal: the creative act of Shu, who lifted the sky from the earth, Khnum’s creation of all beings on his throwing table, and the mythological, exemplar birth of the royal child. When Khnum is eventually carried in procession outside the temple and the festival becomes public, there is a ritual sequence to ‘establish the potter’s wheel in the belly of all females.’ The universal (transmythologically expressed) idea of creation and renewal is thus given specific significance in human and animal reproduction, and the festival ends in informal celebration. Torches are kept burning till dawn. RESUMÉ: Ritualer indeholder ofte gentagelser af vigtige temaer, fx en mytologisk begivenhed, omtrent som et omkvæd i en sang. En sådan mytologisk redundans kan imidlertid også bestå i en kæde af analoge, men narrativt uforbundne mytiske begivenheder, fx dragedrab – stabilisering af jorden – civilisering af landet. Et godt eksempel på en sådan transmytologisk redundans er en gammel ægyptisk fest for Khnum i Esna. Alle fester er, med C.J. Bleekers udtryk, ‘enactments of religious renewal’. Ved festen i Esna sammenstilles tre mytologiske motiver for at gennemføre fornyelsen: Shus skabende handling, hvor han løftede himlen op fra jorden, Khnums skabelse af alle væsener på sin pottemagerskive og kongebarnets mytologiske, forbilledlige fødsel. Når Khnum til sidst bæres i procession uden for templet og festen bliver offentlig, optræder der en rituel sekvens der skal ‘anbringe pottemagerskiven i alle hun-væseners mave.’ Den universelle (transmytologisk udtrykte) skabelses- og fornyelsestanke gives altså sin specifikke betydning i menneskers og dyrs reproduktion, og festen munder ud i uformel festivitas i fakkelskær, lige til den lyse morgen. KEYWORDS: Ritual drama, transmythological redundancy, festivals, Esna
{"title":"At løfte himlen, forene sig med solen og sætte pottemagerskiven i gang","authors":"Jørgen Podemann Sørensen","doi":"10.7146/rt.vi76.145261","DOIUrl":"https://doi.org/10.7146/rt.vi76.145261","url":null,"abstract":"SUMMARY: Rituals are often redundant sequences repeating important themes, e.g. a key mythological event, very much as a refrain. This mythological redundancy may, however, also consist in analogous, but narratively unconnected mythical events, e.g. killing a dragon – stabilizing the earth – civilizing the country. A good example of this transmythological redundancy is an ancient Egyptian festival of Khnum in Esna. All festivals are, with an expression borrowed from C.J Bleeker, ‘enactments of religious renewal.’ In the Esna festival three mythological motifs are juxtaposed and united to perform this renewal: the creative act of Shu, who lifted the sky from the earth, Khnum’s creation of all beings on his throwing table, and the mythological, exemplar birth of the royal child. When Khnum is eventually carried in procession outside the temple and the festival becomes public, there is a ritual sequence to ‘establish the potter’s wheel in the belly of all females.’ The universal (transmythologically expressed) idea of creation and renewal is thus given specific significance in human and animal reproduction, and the festival ends in informal celebration. Torches are kept burning till dawn. \u0000RESUMÉ: Ritualer indeholder ofte gentagelser af vigtige temaer, fx en mytologisk begivenhed, omtrent som et omkvæd i en sang. En sådan mytologisk redundans kan imidlertid også bestå i en kæde af analoge, men narrativt uforbundne mytiske begivenheder, fx dragedrab – stabilisering af jorden – civilisering af landet. Et godt eksempel på en sådan transmytologisk redundans er en gammel ægyptisk fest for Khnum i Esna. Alle fester er, med C.J. Bleekers udtryk, ‘enactments of religious renewal’. Ved festen i Esna sammenstilles tre mytologiske motiver for at gennemføre fornyelsen: Shus skabende handling, hvor han løftede himlen op fra jorden, Khnums skabelse af alle væsener på sin pottemagerskive og kongebarnets mytologiske, forbilledlige fødsel. Når Khnum til sidst bæres i procession uden for templet og festen bliver offentlig, optræder der en rituel sekvens der skal ‘anbringe pottemagerskiven i alle hun-væseners mave.’ Den universelle (transmytologisk udtrykte) skabelses- og fornyelsestanke gives altså sin specifikke betydning i menneskers og dyrs reproduktion, og festen munder ud i uformel festivitas i fakkelskær, lige til den lyse morgen. \u0000KEYWORDS: Ritual drama, transmythological redundancy, festivals, Esna","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140986230","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ENGLISH ABSTRACT: The aim of this article is to explore the relationship between Old Norse feasts and gender. Following Michael Dietler’s claim that examinations of gender offer insights into the practices of feasts of a given culture and vice versa, I analyse two Old Norse myths that both depict the god Thor attending feasts hosted by giants. I argue that Old Norse feasts were domains where relations were regulated and maintained, and where everyday norms were transgressed in order to strengthen and maintain society. In both myths, masculinities in particular are challenged and transformed. I apply gender theories by R. W. Connell and Judith Butler to analyse how transformations of masculinity provide insights into the established gender order of Old Norse society. DANSK RESUMÉ: Formålet med denne artikel er at undersøge forholdet mellem norrøne fester og køn. Inspireret af Michael Dietlers påstand om at studier af kønsforestillinger tilbyder indsigter i en given kulturs festpraksisser og omvendt, analyserer jeg to norrøne myter om guden Thor der indebærer hans deltagelse i jættefester. Jeg argumenterer for at norrøne fester var domæner hvor dominans blev reguleret og opretholdt, og hvor hverdagens normer blev overskredet for at styrke og opretholde samfundet. I begge myter bliver især maskuliniteter udfordret og transformeret ved festerne. Jeg anvender kønsteorier af R. W. Connell og Judith Butler i min analyse af hvordan transformationer af maskulinitet tilbyder indsigt i den etablerede kønsorden i det norrøne samfund.
ABSTRACT: 本文旨在探讨旧北欧神话中的盛宴与性别之间的关系。迈克尔-迪特勒（Michael Dietler）认为，对性别问题的研究有助于深入了解特定文化中的盛宴习俗，反之亦然。我分析了两则旧北欧神话，这两则神话都描述了托尔神参加巨人举办的盛宴的情景。我认为，旧北欧神话中的盛宴是调节和维护关系的场所，也是为了巩固和维护社会而践踏日常规范的场所。在这两个神话中，男性特质尤其受到挑战和改变。我将运用康奈尔（R. W. Connell）和朱迪斯-巴特勒（Judith Butler）的性别理论，分析男性气质的转变如何为旧北欧社会既有的性别秩序提供启示。丹麦摘要：本文旨在探讨北欧节日与性别之间的关系。迈克尔-迪特勒（Michael Dietler）认为，性别研究有助于深入了解特定文化的节日习俗，反之亦然。受此启发，我分析了两个关于托尔神的北欧神话，其中涉及托尔神参与巨型节日的情况。我认为，北欧节日是规范和维护统治地位的领域，也是践踏日常规范以巩固和维持社会的领域。在这两个神话中，男性特质都在盛宴中受到了挑战和改变。我运用康奈尔（R. W. Connell）和朱迪思-巴特勒（Judith Butler）的性别理论，分析了男性气质的转变如何为北欧社会既定的性别秩序提供启示。
{"title":"Helte og kujoner til jættegilder","authors":"Emma C. Sørlie Jørgensen","doi":"10.7146/rt.vi76.145219","DOIUrl":"https://doi.org/10.7146/rt.vi76.145219","url":null,"abstract":"ENGLISH ABSTRACT: The aim of this article is to explore the relationship between Old Norse feasts and gender. Following Michael Dietler’s claim that examinations of gender offer insights into the practices of feasts of a given culture and vice versa, I analyse two Old Norse myths that both depict the god Thor attending feasts hosted by giants. I argue that Old Norse feasts were domains where relations were regulated and maintained, and where everyday norms were transgressed in order to strengthen and maintain society. In both myths, masculinities in particular are challenged and transformed. I apply gender theories by R. W. Connell and Judith Butler to analyse how transformations of masculinity provide insights into the established gender order of Old Norse society. \u0000DANSK RESUMÉ: Formålet med denne artikel er at undersøge forholdet mellem norrøne fester og køn. Inspireret af Michael Dietlers påstand om at studier af kønsforestillinger tilbyder indsigter i en given kulturs festpraksisser og omvendt, analyserer jeg to norrøne myter om guden Thor der indebærer hans deltagelse i jættefester. Jeg argumenterer for at norrøne fester var domæner hvor dominans blev reguleret og opretholdt, og hvor hverdagens normer blev overskredet for at styrke og opretholde samfundet. I begge myter bliver især maskuliniteter udfordret og transformeret ved festerne. Jeg anvender kønsteorier af R. W. Connell og Judith Butler i min analyse af hvordan transformationer af maskulinitet tilbyder indsigt i den etablerede kønsorden i det norrøne samfund.","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140986458","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ENGLISH SUMMARY: The article discusses the concept of feasts as a possible important religio-phenomenological category. Against archaeological-anthropological theorizing according to which feasts are essentially battlegrounds for status competition (Hayden, Dietler), I argue (with Weismantel, Etzioni, Nahum-Claudel) for a more basic understanding of feasts as joyful gatherings of persons not normally together or eating and drinking together. Feast in this understanding is practically identical with Durkheim’s vision of social gatherings and the emergence of religion (and thereby culture) in outbursts of collective effervescence. Underneath actual religious rituals and more or less non-religious feasts (called ‘Feast1’) is a more fundamental gathering of which both rituals and normal feasts (called ‘Feast2’) are transformations. The article includes two narrative examples from the Hebrew Bible: Hannah and the sacrifice in Shilo (1 Samuel 1) and Ezra’s reading of the law of Moses (Nehemiah 8) and some remarks on feasting in early Christianity. DANSK RESUME: Artiklen her diskuterer begrebet ‘fest’ som en mulig central religionsfænomenologisk kategori. Imod arkæologisk-antropologiske teorier om fester som essentielt kamppladser for social status (Hayden, Dietler) argumenterer jeg (med Weismantel, Etzioni, Nahum-Claudel) for en mere basal forståelse af fester som muntre forsamlinger af personer der i dagligdagen ikke er sammen og ikke spiser og drikker sammen. I denne forstand ligger ‘fest’ nær Durkheims forståelse af religionens (og kulturens) oprindelse i forsamlingers spontane udbrud af effervescens. Under både etablerede religiøse ritualer og mere-eller-mindre ikke-religiøse fester ligger således en mere fundamental fest (kaldet ‘Fest1’), der kan transformeres og manifesteres som ritual eller som fest (kaldet ‘Fest2’). Artiklen afrundes af to eksempler på fester fra Det Gamle Testamente: fortællingen om Hanna og offeret i Shilo (1 Samuels Bog 1) og Ezras oplæsning af Moses’ lov (Nehemias 8) samt bemærkninger om fester i tidlig kristendom.
{"title":"I begyndelsen var festen?","authors":"Hans J. Lundager jensen","doi":"10.7146/rt.vi76.145257","DOIUrl":"https://doi.org/10.7146/rt.vi76.145257","url":null,"abstract":"ENGLISH SUMMARY: The article discusses the concept of feasts as a possible important religio-phenomenological category. Against archaeological-anthropological theorizing according to which feasts are essentially battlegrounds for status competition (Hayden, Dietler), I argue (with Weismantel, Etzioni, Nahum-Claudel) for a more basic understanding of feasts as joyful gatherings of persons not normally together or eating and drinking together. Feast in this understanding is practically identical with Durkheim’s vision of social gatherings and the emergence of religion (and thereby culture) in outbursts of collective effervescence. Underneath actual religious rituals and more or less non-religious feasts (called ‘Feast1’) is a more fundamental gathering of which both rituals and normal feasts (called ‘Feast2’) are transformations. The article includes two narrative examples from the Hebrew Bible: Hannah and the sacrifice in Shilo (1 Samuel 1) and Ezra’s reading of the law of Moses (Nehemiah 8) and some remarks on feasting in early Christianity.\u0000DANSK RESUME: Artiklen her diskuterer begrebet ‘fest’ som en mulig central religionsfænomenologisk kategori. Imod arkæologisk-antropologiske teorier om fester som essentielt kamppladser for social status (Hayden, Dietler) argumenterer jeg (med Weismantel, Etzioni, Nahum-Claudel) for en mere basal forståelse af fester som muntre forsamlinger af personer der i dagligdagen ikke er sammen og ikke spiser og drikker sammen. I denne forstand ligger ‘fest’ nær Durkheims forståelse af religionens (og kulturens) oprindelse i forsamlingers spontane udbrud af effervescens. Under både etablerede religiøse ritualer og mere-eller-mindre ikke-religiøse fester ligger således en mere fundamental fest (kaldet ‘Fest1’), der kan transformeres og manifesteres som ritual eller som fest (kaldet ‘Fest2’). Artiklen afrundes af to eksempler på fester fra Det Gamle Testamente: fortællingen om Hanna og offeret i Shilo (1 Samuels Bog 1) og Ezras oplæsning af Moses’ lov (Nehemias 8) samt bemærkninger om fester i tidlig kristendom.","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140986238","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ENGLISH SUMMARY: To move beyond the finding that tightly regulated rituals and affective feasts seem to occur in pairs, this article asks why this is so. The article draws on Gilles Deleuze and Félix Guattari’s understanding of cultural phenomena, including religion, as a protection against chaos, and on Peter A. Levine’s understanding of adequate responses to potentially traumatising experiences to prevent emotional blockage. It analyses four calendar feasts in Jewish religion: the Feast of Weeks, the Feast of Tabernacles, Passover, and Purim, based on the thesis that calendar feasts have evolved to facilitate collective ‘shake-and-run’-reactions when people have had reason to ‘freeze’ in response to potentially chaotic and life-threatening situations during the year, albeit in changing contexts. Concretely, the article asks, what anxiety relief do these four calendar feasts offer in different phases of Israelite-Jewish history of religion? DANSK RESUME: For at nå dybere end den erkendelse, at stramt regulerede ritualer og affektive fester synes at optræde i par, spørger denne artikel ind til, hvorfor det forholder sig således. Perspektiver til forklaring hentes fra Gilles Deleuze og Félix Guattaris forståelse af kulturelle fænomener, herunder religion, som et værn mod kaos og Peter A. Levines forståelse af ‘ryst-og-løb’-handlinger som nødvendige reaktioner på potentielt traumatiserende oplevelser, hvis blokeringer skal undgås. Artiklen undersøger fire kalenderritualer i jødisk religion: ugefesten, løvhyttefesten, påske og purim, ud fra den tese, at kalenderfester har udviklet sig til at facilitere kollektive ‘ryst-og-løb’-reaktioner, når mennesker har haft grund til at ‘fryse’ som reaktion på potentielt kaotiske og livstruende situationer i årets løb, om end i skiftende kontekster. Konkret spørges der til, hvilken frygtforløsning disse fire kalenderfester tilbyder i forskellige faser af israelitisk-jødisk religionshistorie?
{"title":"Festers frygtforløsende funktion i jødisk religion","authors":"Marianne Schleicher","doi":"10.7146/rt.vi76.145258","DOIUrl":"https://doi.org/10.7146/rt.vi76.145258","url":null,"abstract":"ENGLISH SUMMARY: To move beyond the finding that tightly regulated rituals and affective feasts seem to occur in pairs, this article asks why this is so. The article draws on Gilles Deleuze and Félix Guattari’s understanding of cultural phenomena, including religion, as a protection against chaos, and on Peter A. Levine’s understanding of adequate responses to potentially traumatising experiences to prevent emotional blockage. It analyses four calendar feasts in Jewish religion: the Feast of Weeks, the Feast of Tabernacles, Passover, and Purim, based on the thesis that calendar feasts have evolved to facilitate collective ‘shake-and-run’-reactions when people have had reason to ‘freeze’ in response to potentially chaotic and life-threatening situations during the year, albeit in changing contexts. Concretely, the article asks, what anxiety relief do these four calendar feasts offer in different phases of Israelite-Jewish history of religion? \u0000DANSK RESUME: For at nå dybere end den erkendelse, at stramt regulerede ritualer og affektive fester synes at optræde i par, spørger denne artikel ind til, hvorfor det forholder sig således. Perspektiver til forklaring hentes fra Gilles Deleuze og Félix Guattaris forståelse af kulturelle fænomener, herunder religion, som et værn mod kaos og Peter A. Levines forståelse af ‘ryst-og-løb’-handlinger som nødvendige reaktioner på potentielt traumatiserende oplevelser, hvis blokeringer skal undgås. Artiklen undersøger fire kalenderritualer i jødisk religion: ugefesten, løvhyttefesten, påske og purim, ud fra den tese, at kalenderfester har udviklet sig til at facilitere kollektive ‘ryst-og-løb’-reaktioner, når mennesker har haft grund til at ‘fryse’ som reaktion på potentielt kaotiske og livstruende situationer i årets løb, om end i skiftende kontekster. Konkret spørges der til, hvilken frygtforløsning disse fire kalenderfester tilbyder i forskellige faser af israelitisk-jødisk religionshistorie?","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140987037","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
English abstract: In this article, I will demonstrate how feasts and festivals serve as effective analytical tools to comprehend the diversity within the Hindu tradition. I will use the two festivals: Holī and Dīvalī as examples. Additionally, I aim to explore whether the historical anchors of a festival, or multiple anchors, have significance for the interpretative potential associated with the festival today. I will particularly focus on whether the festival is strongly or weakly tied to one or more myths and whether it has a tribal/early archaic or archaic origin. I will also investigate if certain festivals within the Hindu tradition seem more adaptable to new contexts outside of India than other. Dansk resume: I denne artikel vil jeg demonstrere, hvordan fester og festivaler er et godt analyseredskab til at forstå den hinduistiske tradition i sin mangfoldighed, men også til at undersøge, om festens historiske forankringspunkt eller forankringspunkter har betydning for det fortolkningspotentiale, man kan knytte til festen i dag. Her vil jeg særligt tage udgangspunkt i de to fester Holī og Dīvalī. Et analytisk omdrejningspunkt er, om festen knytter sig stærkt eller svagt til en eller flere myter, og om den har et tribalt/tidlig arkaisk eller et arkaisk ophav. Jeg vil også undersøge om visse fester inden for den hinduistiske er mere adaptiv til nye sammenhænge uden for Indien end andre. Keywords: Holī; Divāli; adaption; mythological strong, mythological weak
{"title":"Holī og Dīvalī – to hindufester","authors":"Marianne Qvortrup Fibiger","doi":"10.7146/rt.vi76.145259","DOIUrl":"https://doi.org/10.7146/rt.vi76.145259","url":null,"abstract":"English abstract: In this article, I will demonstrate how feasts and festivals serve as effective analytical tools to comprehend the diversity within the Hindu tradition. I will use the two festivals: Holī and Dīvalī as examples. Additionally, I aim to explore whether the historical anchors of a festival, or multiple anchors, have significance for the interpretative potential associated with the festival today. I will particularly focus on whether the festival is strongly or weakly tied to one or more myths and whether it has a tribal/early archaic or archaic origin. I will also investigate if certain festivals within the Hindu tradition seem more adaptable to new contexts outside of India than other. \u0000Dansk resume: I denne artikel vil jeg demonstrere, hvordan fester og festivaler er et godt analyseredskab til at forstå den hinduistiske tradition i sin mangfoldighed, men også til at undersøge, om festens historiske forankringspunkt eller forankringspunkter har betydning for det fortolkningspotentiale, man kan knytte til festen i dag. Her vil jeg særligt tage udgangspunkt i de to fester Holī og Dīvalī. Et analytisk omdrejningspunkt er, om festen knytter sig stærkt eller svagt til en eller flere myter, og om den har et tribalt/tidlig arkaisk eller et arkaisk ophav. Jeg vil også undersøge om visse fester inden for den hinduistiske er mere adaptiv til nye sammenhænge uden for Indien end andre. \u0000Keywords: Holī; Divāli; adaption; mythological strong, mythological weak","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140987370","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
SUMMARY: In Vilhelm Grønbech’s The Culture of the Teutons (1931), there was a chapter on ‘The Creative Festival’, originally the final chapter in the first Danish edition and entitled ‘Festal silence and festal noise’. To the English edition was finally added an ‘Essay on ritual drama,’ often considered the very foundation of the traditionally strong interest in the myth-ritual relationship among Danish historians of religions. Grønbech did not pretend to have discovered the myth-ritual relationship but admitted inspiration primarily from American ethnography. This paper explores the role of the myth-ritual theme at the International Congress of Anthropology in Chicago on the occasion of the World’s Columbian Exhibition in 1893, especially a methodologically remarkable paper by W.W. Newell, “Ritual regarded as the dramatization of myths,” containing in nuce many of the most important insights in ritual drama, that later acquired more substance through the studies of Vilh. Grønbech and others. RESUMÉ: Vilh. Grønbechs Vor Folkeæt I Oldtiden I-IV (1909-12) mundede ud i kapitlet “Feststilhed og Festlarm.” I den engelske udgave (1931) blev det lidt forøget og fik titlen “The Creative Festival”, og der tilføjedes det berømte “Essay on Ritual Drama”, der for mange stod som selve grundlæggelsen af den stærke danske religionshistoriske interesse for kult-myte-forholdet. Grønbech foregav ikke at være den, der havde opdaget dette forhold, men vedgik en inspiration især fra amerikansk etnografi. Denne artikel undersøger temaet myte-ritual, og den rolle det spillede ved den internationale antropologiske kongres i forbindelse med den store verdensudstilling i Chicago i 1893, navnlig W.W. Newells metodologisk bemærkelsesværdige bidrag “Ritual regarded as the dramatization of myths”, der in nuce allerede rummer mange af de vigtigste af de indsigter i kultdramaet, der sidenhen fik tilført mere substans ved Vilh. Grønbechs og andres studier.
摘要：在维尔海姆-格伦贝希（Vilhelm Grønbech）的《日耳曼人的文化》（1931 年）中，有一章是关于 "创造性的节日 "的，这一章原本是丹麦语初版的最后一章，题为 "节日的沉默和节日的喧闹"。英文版最后增加了 "关于仪式戏剧的论文"，这通常被认为是丹麦宗教历史学家对神话与仪式关系的传统浓厚兴趣的基础。Grønbech 并不自称发现了神话与仪式的关系，而是承认其灵感主要来自美国人种学。本文探讨了神话-仪式主题在 1893 年哥伦布世界博览会之际于芝加哥举行的国际人类学大会上所发挥的作用，特别是 W.W. Newell 发表的一篇在方法论上非常出色的论文，题为 "将仪式视为神话的戏剧化"，其中包含了仪式戏剧中许多最重要的见解，这些见解后来通过 Vilh.Grønbech 等人的研究中获得了更多实质内容。简述： Vilh.Grønbechs Vor Folkeæt I Oldtiden I-IV (1909-12) mundede ud i kapitlet "Feststilhed og Festlarm"。在 1931 年出版的英文版著作中，该书的标题为 "The Creative Festival"，书中的 "Essay on Ritual Drama"（仪式戏剧论文）是宗教史学界对文化--宗教--宗教--宗教的长期关注的基础。Grønbech认为，美国人的文学作品给了他灵感，而他自己也是这样做的。这篇文章强调了 "我的仪式 "这一主题，并介绍了 1893 年在芝加哥举行的国际反人类学大会上，W.W. 纽威尔斯（W. Newells）所采用的方法论。Newells 的元理论标语 "仪式被视为神话的戏剧化"，其中包含了戏剧中最重要的元素，而这些元素在 Vilh.Grønbechs 和 Newells 的著作中都有提及。Grønbechs 和其他研究者。
{"title":"Festlarm og Stilhed","authors":"J. Sørensen","doi":"10.7146/rt.vi76.145263","DOIUrl":"https://doi.org/10.7146/rt.vi76.145263","url":null,"abstract":"SUMMARY: In Vilhelm Grønbech’s The Culture of the Teutons (1931), there was a chapter on ‘The Creative Festival’, originally the final chapter in the first Danish edition and entitled ‘Festal silence and festal noise’. To the English edition was finally added an ‘Essay on ritual drama,’ often considered the very foundation of the traditionally strong interest in the myth-ritual relationship among Danish historians of religions. Grønbech did not pretend to have discovered the myth-ritual relationship but admitted inspiration primarily from American ethnography. This paper explores the role of the myth-ritual theme at the International Congress of Anthropology in Chicago on the occasion of the World’s Columbian Exhibition in 1893, especially a methodologically remarkable paper by W.W. Newell, “Ritual regarded as the dramatization of myths,” containing in nuce many of the most important insights in ritual drama, that later acquired more substance through the studies of Vilh. Grønbech and others. \u0000RESUMÉ: Vilh. Grønbechs Vor Folkeæt I Oldtiden I-IV (1909-12) mundede ud i kapitlet “Feststilhed og Festlarm.” I den engelske udgave (1931) blev det lidt forøget og fik titlen “The Creative Festival”, og der tilføjedes det berømte “Essay on Ritual Drama”, der for mange stod som selve grundlæggelsen af den stærke danske religionshistoriske interesse for kult-myte-forholdet. Grønbech foregav ikke at være den, der havde opdaget dette forhold, men vedgik en inspiration især fra amerikansk etnografi. Denne artikel undersøger temaet myte-ritual, og den rolle det spillede ved den internationale antropologiske kongres i forbindelse med den store verdensudstilling i Chicago i 1893, navnlig W.W. Newells metodologisk bemærkelsesværdige bidrag “Ritual regarded as the dramatization of myths”, der in nuce allerede rummer mange af de vigtigste af de indsigter i kultdramaet, der sidenhen fik tilført mere substans ved Vilh. Grønbechs og andres studier.","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140986551","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT: This article considers the potential connections between the three nornir mentioned in Vǫluspá and the three roots of Yggdrasill mentioned in Grímnismál st. 31 and Gylfaginning which, like the nornir themselves, may have been seen (by some) as being connected with time. This raises the possibility that, at some point and for some people, the jǫtnar were closely connected with the world of death and the underworld (which, for some, may have been associated with the east from whence the sun rises). It also raises questions about whether Urðr should be seen as referring to the past, rather than the future, and reconsiders the earlier posited idea that life, death and time were seen as being a circular process much like the natural year. RESUME: Denne artikel omhandler den potentielle forbindelse mellem de tre nornir, der nævnes i Vǫluspá, og Yggdrasills tre rødder, der nævnes i Grímnismál st. 31 samt Gylfaginning. Ligesom nornerne selv kan de tre rødder være blevet set (af nogle) som forbundet med tid, hvilket kan betyde, at jætterne, i nogles øjne, var tæt forbundet med dødsriget og underverdenen (der, for nogle, kan have været associeret med retningen øst, hvor solen står op). Det åbner ligeledes for den mulighed, at Urðr snarere skal ses som forbundet med fremtiden, ikke fortiden. Artiklen genovervejer også en tidligere fremsat teori om, at livet, døden og tiden blev set som cirkulære processer på samme måde som årets gang.
摘要:本文探讨了Vǫluspá中提到的三个nornir与Grímnismál st. 31和Gylfaginning中提到的Yggdrasill的三个词根之间的潜在联系，这些词根与nornir本身一样，可能被一些人认为与时间有关。这就提出了一种可能性，即在某些时候，对某些人来说，jǫtnar与死亡世界和地下世界密切相关(对一些人来说，这可能与太阳升起的东方有关)。它还提出了一个问题，即ur & r是否应该被视为指过去，而不是未来，并重新考虑了早期的假设，即生命、死亡和时间被视为一个循环过程，就像自然年一样。简历:Denne artikel omhandler den potentielle forbindelse mellem de tre nornir, der nævnes i Vǫluspá， og Yggdrasills tre rødder, der nævnes i Grímnismál st. 31 samt Gylfaginning。Ligesom nornerne selv kan de trer ø der være blevet set (af nogle) some forbundet med tid, hvilket kan betyde, at jætterne, i nogles øjne, var tæt forbundet med dødsriget og underverdenen (der, for nogle，可以有været associeret med retningen øst, hvor solen staverop)。在ur - ur地区，我们可以看到一些类似于fortiden的植物，它们都是自由生长的。Artiklen genovervejer ogsagen tiligere freremat teori om, at live, døden ogden blev set som cirkuler ære processor ppvsamme mamade som æ rets gang。
{"title":"Three Women, Three Roots, Three Times, One Tree","authors":"Terry Gunnell","doi":"10.7146/rt.v74i.132110","DOIUrl":"https://doi.org/10.7146/rt.v74i.132110","url":null,"abstract":"ABSTRACT: This article considers the potential connections between the three nornir mentioned in Vǫluspá and the three roots of Yggdrasill mentioned in Grímnismál st. 31 and Gylfaginning which, like the nornir themselves, may have been seen (by some) as being connected with time. This raises the possibility that, at some point and for some people, the jǫtnar were closely connected with the world of death and the underworld (which, for some, may have been associated with the east from whence the sun rises). It also raises questions about whether Urðr should be seen as referring to the past, rather than the future, and reconsiders the earlier posited idea that life, death and time were seen as being a circular process much like the natural year. \u0000RESUME: Denne artikel omhandler den potentielle forbindelse mellem de tre nornir, der nævnes i Vǫluspá, og Yggdrasills tre rødder, der nævnes i Grímnismál st. 31 samt Gylfaginning. Ligesom nornerne selv kan de tre rødder være blevet set (af nogle) som forbundet med tid, hvilket kan betyde, at jætterne, i nogles øjne, var tæt forbundet med dødsriget og underverdenen (der, for nogle, kan have været associeret med retningen øst, hvor solen står op). Det åbner ligeledes for den mulighed, at Urðr snarere skal ses som forbundet med fremtiden, ikke fortiden. Artiklen genovervejer også en tidligere fremsat teori om, at livet, døden og tiden blev set som cirkulære processer på samme måde som årets gang.","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-03-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75193917","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT: The article carries out a comparative exercise focusing on the Norse myth about Þórr slaughtering and then reviving his goats. It has sometimes been argued that the myth is a borrowing from a Christian legend about Saint Germanus. This is, however, problematic since similar traditions are found in Alpine, Caucasian, Sámi and even Native American contexts, in all cases with a non-Christian flavour. The article concentrates on those analogues that are closest to the Norse myth in terms of the central details and considers what might lie behind this seemingly odd distribution. The suggestion is that the central motif constitutes a shared tradition across the northern hemisphere that has its roots in the very deep layers of human history. RESUME: Artiklen præsenterer en komparativ øvelse med fokus på den norrøne myte om Thor, der slagter sine geder og derpå vækker dem til live igen. Den teori er flere gange blevet fremsat, at myten er lånt fra en kristen helgenlegende om Sankt Germanus. Dette er imidlertid problematisk, idet lignende traditioner findes i Alperne, Kaukasus, Sápmi og endda indfødte canadiske kulturer, i alle tilfælde uden kristen forklædning. Artiklen fokuserer på de parallelle fortællinger, som følger den norrøne myte tættest med hensyn til de centrale detaljer, og overvejer, hvad der kan ligge til grund for denne løjerlige spredning. Forslaget er, at det centrale motiv udgør en fælles tradition på tværs af den nordlige halvkugle med rødder i den meget dybe historie.
摘要:本文对北欧神话中Þórr屠宰山羊后复活的故事进行了比较研究。有时有人认为这个神话是借用了基督教关于圣日耳曼努斯的传说。然而，这是有问题的，因为类似的传统在阿尔卑斯山、高加索、Sámi甚至印第安人的环境中都有发现，在所有情况下都带有非基督教的味道。这篇文章集中在那些在中心细节方面最接近挪威神话的类似物上，并考虑了这种看似奇怪的分布背后可能隐藏着什么。人们认为，这个中心主题构成了整个北半球的共同传统，其根源可以追溯到人类历史的深层。简历:Artiklen pre - æ kterer en比较øvelse med的焦点，ø pelden norrøne myte从雷神，屠宰，因为性别的derpvev ækker dem仍然活的igen。窝teori er flere规blevet fremsat, myten er兰特克里斯汀helgenlegende om Sankt Germanus联邦铁路局。在中等偏上的问题上，在Alperne、Kaukasus、Sápmi等地发现了一种传统的木质结构，这是加拿大的一种文化，它叫tille ælde uden kristen fork ædning。Artiklen fokuserer ppvde parallelle for ællinger, som of ø lden norrne ø myte æ lttest med hensyn til de centrale detaljer, og overvejer, hvad kan ligge til地为denne øjerlige铺开。对于slaget而言，其中心动机为ælles的传统动机，ælles的传统动机为ælles的传统动机，æ rrs的传统动机为ælles的传统动机，æ rrs的传统动机为ælles的传统动机。
{"title":"The Damaged Bone and the Lone Mushroom","authors":"Karen Bek-Pedersen","doi":"10.7146/rt.v74i.132123","DOIUrl":"https://doi.org/10.7146/rt.v74i.132123","url":null,"abstract":"ABSTRACT: The article carries out a comparative exercise focusing on the Norse myth about Þórr slaughtering and then reviving his goats. It has sometimes been argued that the myth is a borrowing from a Christian legend about Saint Germanus. This is, however, problematic since similar traditions are found in Alpine, Caucasian, Sámi and even Native American contexts, in all cases with a non-Christian flavour. The article concentrates on those analogues that are closest to the Norse myth in terms of the central details and considers what might lie behind this seemingly odd distribution. The suggestion is that the central motif constitutes a shared tradition across the northern hemisphere that has its roots in the very deep layers of human history. \u0000RESUME: Artiklen præsenterer en komparativ øvelse med fokus på den norrøne myte om Thor, der slagter sine geder og derpå vækker dem til live igen. Den teori er flere gange blevet fremsat, at myten er lånt fra en kristen helgenlegende om Sankt Germanus. Dette er imidlertid problematisk, idet lignende traditioner findes i Alperne, Kaukasus, Sápmi og endda indfødte canadiske kulturer, i alle tilfælde uden kristen forklædning. Artiklen fokuserer på de parallelle fortællinger, som følger den norrøne myte tættest med hensyn til de centrale detaljer, og overvejer, hvad der kan ligge til grund for denne løjerlige spredning. Forslaget er, at det centrale motiv udgør en fælles tradition på tværs af den nordlige halvkugle med rødder i den meget dybe historie.","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-03-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73973072","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT: With a starting point in Jens Peter Schjødt’s studies of Ibn Faḍlān, this article explores the performative dimensions of late Iron Age ritual practice, as mediated especially through mortuary behaviour and ceremony. The interplay of textual and archaeological perspectives is in focus here, including a critical contribution to the interdisciplinary discussion on what has been termed the ‘performance turn’ in Viking studies. In several short case studies, notably the new work on the textile fragments from the Oseberg ship burial, the positive potential of this line of research is asserted as a source of considerable insight into Viking-Age world-views. RESUME: Med udgangspunkt i Jens Peter Schjødts studier af Ibn Faḍlān, undersøger denne artikel de performative aspekter af den ældre jernalders rituelle praksis som den kommer til udtryk i begravelsesadfærd og -ceremoni. Samspillet mellem skriftlige og arkæologiske perspektiver er i fokus i denne artikel, inklusiv et kritisk bidrag til den interdisciplinære diskussion omkring det, der er blevet kaldt ’the performance turn’ i studier af vikingetiden. Gennem flere korte casestudier, især nyt arbejde omkring tekstilfragmenterne fra Oseberg-skibsbegravelsen, fastslås det positive potentiale i denne form for forskning som en kilde til betragtelig indsigt i vikingetidens verdenssyn.
摘要:本文以Jens Peter Schjødt对伊本Faḍlān的研究为出发点，探讨了铁器时代晚期仪式实践的表现维度，尤其是通过殡葬行为和仪式进行中介。文本和考古观点的相互作用是这里的重点，包括对跨学科讨论的关键贡献，在维京研究中被称为“表现转向”。在几个简短的案例研究中，特别是对Oseberg船葬纺织品碎片的新研究，这条研究路线的积极潜力被认为是对维京时代世界观的重要洞察。简历:Med udgangspunkt i Jens Peter schj ø ø Ibn的dts研究员Faḍlān, undersøger denne artikel de performance spepeter of ærd jernalders rituelle praksis som den kommer til udtryk i begravelsesand of ærd og - ceremony。Samspillet mellem skririgogark æologiske的观点是，它的重点是denne文章，包括风险的bidrag到den跨学科的æ rre讨论的omkring，将其称为“性能转向”的研究在vikingetiden。Gennem flere korte的案例研究，他的ær nyt被认为是对Oseberg-skibsbegravelsen的仍然碎片化的研究，快速的研究表明，在放弃一些人的生命的形式中，有积极的潜力，但在维京人的生命中却有深刻的见解。
{"title":"Performing the Vikings","authors":"Neil Price","doi":"10.7146/rt.v74i.132101","DOIUrl":"https://doi.org/10.7146/rt.v74i.132101","url":null,"abstract":"ABSTRACT: With a starting point in Jens Peter Schjødt’s studies of Ibn Faḍlān, this article explores the performative dimensions of late Iron Age ritual practice, as mediated especially through mortuary behaviour and ceremony. The interplay of textual and archaeological perspectives is in focus here, including a critical contribution to the interdisciplinary discussion on what has been termed the ‘performance turn’ in Viking studies. In several short case studies, notably the new work on the textile fragments from the Oseberg ship burial, the positive potential of this line of research is asserted as a source of considerable insight into Viking-Age world-views. \u0000RESUME: Med udgangspunkt i Jens Peter Schjødts studier af Ibn Faḍlān, undersøger denne artikel de performative aspekter af den ældre jernalders rituelle praksis som den kommer til udtryk i begravelsesadfærd og -ceremoni. Samspillet mellem skriftlige og arkæologiske perspektiver er i fokus i denne artikel, inklusiv et kritisk bidrag til den interdisciplinære diskussion omkring det, der er blevet kaldt ’the performance turn’ i studier af vikingetiden. Gennem flere korte casestudier, især nyt arbejde omkring tekstilfragmenterne fra Oseberg-skibsbegravelsen, fastslås det positive potentiale i denne form for forskning som en kilde til betragtelig indsigt i vikingetidens verdenssyn.","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-03-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78835616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT: Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin’s concept of chronotope. Fractal recursivity’s transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized. RESUME: Fraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.
摘要:分形递归描述了一种模式在不同范围阶上的类分形投影及其相关的评价框架。这个概念是为符号学意识形态的分析而发展起来的，但在这里被应用到神话中作为一个符号系统。它为在局部范围内研究宇宙演化事件的回声提供了一种新的工具。这一现象通过来自非基督教斯堪的纳维亚宗教的叙事和仪式的案例来说明。该研究揭示了分形递归性与组织成时期或时间性的时间概念有关。这些都是意识形态结构，由不同范围的可能性所支配，通过巴赫金的时位概念来处理。分形递归的变换会干扰它们发生的时位。与芬兰-卡累利阿和基督教传统的比较表明，这种现象是由意识形态塑造的，通过意识形态组织了时间的复杂性和组织性。简历:分形评估包括符号风险过程、风险评估、风险评估、风险评估、风险评估、风险评估、风险评估等。贝尔格莱韦特是用符号学的思想来分析的，他是用神话学的思想来分析的，他是用神话学的思想来分析的。Det udgør et nyt værktøj在kosmogoniske的分析中为skelligloloveer提供了更大的支持。范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例范例在格尔森维瑟尔看来，在分形关系下，格尔森维瑟尔与格尔森维瑟尔的关系仍然是格尔森维瑟尔与格尔森维瑟尔的关系。格尔森维瑟尔与格尔森维瑟尔的关系仍然是格尔森维瑟尔与格尔森维瑟尔的关系。疾病周期(或称时间周期)是指在巴赫金(bakhkingins)与克朗托珀(kronotoper)之间的关系。Overførelsen(过度松弛):过度松弛(过度松弛);过度松弛(过度松弛):过度松弛(过度松弛);过度松弛(过度松弛):过度松弛(过度松弛)。sammenling med finsk-karelske是kristine traditioner viser的代表，他的意识形态形成于hensyn - den - mavade，他的组织形成于vorpentialliter。
{"title":"Echoes of Creation","authors":"Frog","doi":"10.7146/rt.v74i.132124","DOIUrl":"https://doi.org/10.7146/rt.v74i.132124","url":null,"abstract":"ABSTRACT: Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin’s concept of chronotope. Fractal recursivity’s transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized. \u0000RESUME: Fraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.","PeriodicalId":38779,"journal":{"name":"Religionsvidenskabeligt Tidsskrift","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-03-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88880955","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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