It was only a dream that the sacrifice of the trust could return to me as a payday the size of the trust, a simple exchange that would clearly mean it had all been worth it, in the primitive religion around money and self-worth that I had made for myself.
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The term "farrago", , means a confused variety of miscellaneous things. It has been used e.g. by Edward Tylor in his Primitive Culture.E. E. Evans-Pritchard, Theories of primitive religion.
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Paton, "Survivals of primitive religion in modern Palestine" The Annual of the American School of Oriental Research in Jerusalem 1 (1919/20):51-65) p. 55f and fig. 1, p. 56.2.
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Social scientists in the 19th century took a strong interest in comparative and "primitive" religion through the work of Max Müller, Edward Burnett Tylor, William Robertson Smith, James George Frazer, Émile Durkheim, Max Weber, and Rudolf Otto.
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The Anukramanis (, ) (also ') are the systematic indices of Vedic hymnsMax Müller, F. (1860) A History of Ancient Sanskrit Literature So Far As It Illustrates the Primitive Religion of the Brahmans, London:Williams and Norgate, pp.215-29 recording poetic meter, content, and traditions of authorship.
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Beginning in 1960s, Horton published his theories of religion in several journal articles and books. His scientific approach to the understanding of "primitive" religion was groundbreaking in an era during which the prevailing view was a Western elitist conceptualisation of "primitive" religion as a construct of less intelligent "savages" and "barbarians" (terms now considered to be anachronistic and pejorative). Horton conducted his fieldwork in Nike in northern Igboland, Nigeria and among the Kalabari people of the eastern Niger Delta. In 1965, under the commission of the Federal Republic of Nigeria's Department of Antiquities, Horton produced a compilation of 72 Kalabari Ijo Art photographs accompanied by a booklet explaining the meaning and utility of these artistic objects within the Kalabari culture.
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Summary courtesy of Evans-Pritchard, Theories of Primitive Religion, p.p. 33-34. This interpretation presents a modern analog of the voodoo doll. As Marett describes, if the emotional situation proves common enough, the response becomes a socially-codified norm which outsiders understand as magic and which Marett labels “developed magic”. Claude Lévi-StraussLévi-Strauss, Claude.
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In the following stage, the poets Hesiod and Homer attempt to enumerate the Gods; Hesiod's Theogony giving the number of twelve. Finally, men proclaimed other men, such as Asclepius and Heracles, deities. Discussing idolatry, Clement contends that the objects of primitive religion were unshaped wood and stone, and idols thus arose when such natural items were carved.
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2 In Arcadia, in historical times Demeter and Persephone were often called Despoinai (Δέσποιναι, "the mistresses"). They are the two Great Goddesses of the Arcadian cults, and evidently they come from a more primitive religion. The Greek god Poseidon probably substituted for the companion (Paredros, Πάρεδρος) of the Minoan Great goddessNilsson, VoI, p. 444 in the Arcadian mysteries.
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Finally, humans reached a stage when they proclaimed others, such as Asclepius and Heracles, as deities. Discussing idolatry, Clement contends that the objects of primitive religion were unshaped wood and stone, and idols thus arose when such natural items were carved.Ferguson (1974), p. 48 Following Plato, Clement is critical of all forms of visual art, suggesting that artworks are but illusions and "deadly toys".
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Dates and Dynasties: Part III : the Brahmans, 2000, p 79, R Morton Smith - Brahmans. Among the entire lists of ancient Vedic teachers of the Satapatha Brahmana as well as the Vamsa Brahmana,A History of Ancient Sanskrit Literature So Far as it Illustrates the Primitive Religion of the Brahmans, 1860, pp 438-444, Friedrich Max Müller - Sanskrit literature. Kamboja Aupamanyava appears as the first "Aupamanyava"' (i.e. son or descendant of Upamanyu).
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Stillleben mit Kaffeekanne by Floris Jespers, 1932. Jespers was influenced by animism after the war. Belgian art critic Paul Haesaerts later gave this movement the title animism, which he took from anthropologist E.B. Tylor's book Primitive Culture (1871) describing 'animism' as primitive religion that based itself on the idea a soul inhabited all objects. Later, Haesaerts, driven by criticism to do so, also used the terms réalisme poétique and intimism, although animism is still most commonly used in literature.
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At the age of 40, the Wallace family began adopting children from Korea, bringing their family to six. From 1965 to 1966, he taught "Primitive Religion", one of the courses on the Anthropology of Religion. It was during these times when Wallace wrote Religion: An Anthropological View and became a mentor to future anthropologists Raymond D. Fogelson and Richard Bauman. During the late 1960s, Wallace shared an office with fellow anthropologist Greg Urban at the University of Pennsylvania Museum of Archaeology and Anthropology.
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He secured Durkheim's legacy by founding institutions to carry out directions of research, such as l'Institut Français de Sociologie (1924) and l'Institut d'Ethnologie in 1926. These institutions stimulated the development of fieldwork-based anthropology by young academics. Among students he influenced was George Devereux, Jeanne Cuisinier, Alfred Metraux, Marcel Griaule, Georges Dumezil, Denise Paulme, Michel Leiris, Germaine Dieterlen, Louis Dumont, Andre-Georges Haudricourt, Jacques Soustelle, and Germaine Tillion. In 1902, Mauss became a Chair as a Professor of Primitive Religion at École.
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In this form, it helps the dead cross the Chicnahuapan, a river that separates the world of the living from the dead. Zapotec mask of the Bat God. The great breadth of the Mesoamerican pantheon of deities is due to the incorporation of ideological and religious elements from the first primitive religion of Fire, Earth, Water and Nature. Astral divinities (the sun, stars, constellations, and Venus) were adopted and represented in anthropomorphic, zoomorphic, and anthropozoomorphic sculptures, and in day-to-day objects.
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Original photo by Bob Miller, Seattle Post Intelligencer Oct. 28, 1980 Robert S. Mendelsohn (July 13, 1926 – April 5, 1988) was an American pediatrician, anti-vaccinationist and critic of medical paternalism. He denounced unnecessary and radical surgical procedures and dangerous medications, reminding his readers of public health failures such as the 1976 swine flu outbreak and the damage caused to daughters of women who took the drug Diethylstilbestrol during pregnancy. He portrayed doctors as powerful priests of a primitive religion, with dishonesty as its central ethic.
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Karsten defended his doctoral thesis, The Origin of Worship: A Study in Primitive Religion, in 1905 at the University of Helsinki. In total, Karsten travelled six times in Southern America and studied the indigenous people and their religions — in Bolivia and Argentine, 1911–1913, in Ecuador, 1916–1918, and in the Amazonas, 1946–1947, and others — and published extensively on them in Swedish, Finnish, German, English, and Spanish. He also authored several academic course books on sociology and social anthropology.Karsten, Rafael in Uppslagsverket Finland .
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"—the title of a short British television series presented by Richard Dawkins. Ward states his view that the assertion that religion does more harm than good ignores "the available evidence from history, from psychology and sociology, and from philosophy" and suggests that proponents of this view "refuse to investigate the question in a properly rigorous way, and substitute rhetoric for analysis". He suggests that it is impossible to give a satisfactory universal definition of religion, and that early opponents of religion such as Edward Taylor, James Frazer and Émile Durkheim were indulging in "scholarly fantazising" about forms of primitive religion which were refuted by more rigorous studies such as Theories of Primitive Religion by Evans-Pritchard. "Unfortunately some writers have not yet realised this", such as Daniel Dennett in Breaking the Spell, who "does not seem to realise that the spell was broken as long ago as 1884 when E. B. Tylor was appointed to a Readership in Anthropology at Oxford University." In Chapters 1 through 3, which deal with the origins and nature of violence, Ward suggests that "It is not religion that causes intolerance.
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En studie over forholdet mellem enhed og mangfoldighed under udviklingen af det ægyptiske gudsbegreb (Amon-Re: A Study of the Relationship between Unity and Diversity during the Development of the Egyptian Concept of God). At the university, Schencke lectured on topics such as Judaism, Hellenism, the Quran, Egyptian religion, Luqman's fables, primitive religion, Pistis Sophia (a Gnostic text), and the Parsis in Europe. In addition, he taught Arabic grammar, Hebrew, and Aramaic. Most of his lectures had a small number of students, but lectures on more popular topics could have as many as 250 listeners.
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In 1936, Ian Hogbin criticised the universality of Marett's pre-animism: "Mana is by no means universal and, consequently, to adopt it as a basis on which to build up a general theory of primitive religion is not only erroneous but indeed fallacious". However, Marett intended the concept as an abstraction. Spells, for example, may be found "from Central Australia to Scotland." Early 20th- century scholars also saw mana as a universal concept, found in all human cultures and expressing fundamental human awareness of a sacred life energy.
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In contrast, the “bad science” model claims that primitive man is rational, and magical beliefs come into existence as he tries to explain puzzling phenomena without enough information. According to this theory, the magician is an early form of scientist who merely lacks adequate data. In Edward Burnett Tylor’s version of this theory, the magician’s folly is in mistaking an ideal connection for a real one; the magician believes that thematically-linked items can influence one another by virtue of their similarity.Evans-Pritchard, E.E. Theories of Primitive Religion.
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In History (1947) he commented that "magic is a way of making people believe they are going to get what they want, whereas religion is a system for persuading them that they ought to want what they get." He nevertheless regarded Christianity as being superior over (what he regarded as) primitive religion, commenting that "Christianity as a religion of love surpasses all others in stimulating positive virtue." In a letter written during the 1930s, he said that "only in days of exceptional bad temper do I desire to hurt people's religious convictions." Childe was fond of driving cars, enjoying the "feeling of power" he got from them.
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The cult of Despoina is very important in the history of ancient Greek religion. The Arcadian cults come from a more primitive religion. Evidently, the religious beliefs of the first Greek-speaking people who entered the region were mixed with the beliefs of the indigenous population. The figure of a goddess of nature, birth, and death, was dominant in both Minoan and Mycenean cults during the Bronze Age.B.Dietriech (2004):The origins of the Greek religion Bristol Phoenix Press pp. 181-185 Wanax was her male companion (paredros) in the Mycenean cult, and usually, this title was applied to the god Poseidon as king of the sea.
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This resistance was because of the Crow belief system, that Christianity was considered one of many ways to establish a relationship with God, allowing traditional Crow beliefs to coexist with Christian practices. This Crow reluctance was made all the more frustrating for the Christian missionaries with a Crow cultural and religious revival at the turn of the century, pushing what they saw as 'primitive' religion to the fore. The only successful Christians sect to get Crows to worship only God was Evangelicalism, which in the 1980s experienced a religious boom, establishing churches in districts throughout the reservation. Members of these churches rejected any form of traditional Crow religion, however this was the exception to the rule.
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Loss of faith in the fundamental tenets could not be endured because of its social importance and hence they had an elaborate system of explanations (or excuses) against disproving evidence. Besides an alternative system of terms or school of thought did not exist. He was heavily critical about earlier theorists of primitive religion with the exception of Lucien Lévy-Bruhl, asserting that they made statements about primitive people without having enough inside knowledge to make more than a guess. In spite of his praise of Bruhl's works, Evans-Pritchard disagreed with Bruhl's statement that a member of a "primitive" tribe saying "I am the moon" is prelogical, but that this statement makes perfect sense within their culture if understood metaphorically.
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Evans-Pritchard's later work was more theoretical, drawing upon his experiences as anthropologist to philosophize on the nature of anthropology and how it should best be practiced. In 1950 he famously disavowed the commonly held view that anthropology was a natural science, arguing instead that it should be grouped amongst the humanities, especially history. He argued that the main issue facing anthropologists was one of translation—finding a way to translate one's own thoughts into the world of another culture and thus manage to come to understand it, and then to translate this understanding back so as to explain it to people of one's own culture. In 1965, he published the highly influential work Theories of Primitive Religion, arguing against the existing theories of what at the time were called "primitive" religious practices.
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Richard Marriot actually began his career prior to his partnership with his father; he issued several works before 1645, including, in partnership with Richard Royston, a volume of Donne's Sermons in 1640.Kevin Pask, The Emergence of the Author: Scripting the Life of the Poet in Early Modern England, Cambridge, Cambridge University Press, 1996; p. 192. He remained in business past his father's retirement and death; his shop was located at the sign of the King's Head, "over against the Inner Temple gate" in Fleet Street near Chancery Lane. (The King's Head was a tavern, located upstairs over Marriot's shop.) He continued his father's brand of publishing, with some religious works, like Edward Sparke's Scintillula Altaris, or A Pious Reflection on Primitive Religion (1652) -- yet he also concentrated on literary works.
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" While The Golden Bough achieved wide "popular appeal" and exerted a "disproportionate" influence "on so many [20th century] creative writers", Frazer's ideas played "a much smaller part" in the history of academic social anthropology. Lienhardt himself dismissed Frazer's interpretations of primitive religion as "little more than plausible constructs of [Frazer's] own Victorian rationalism", while Ludwig Wittgenstein, in his Remarks on Frazer's Golden Bough (1979), wrote: "Frazer is much more savage than most of his 'savages' [since] his explanations of [their] observances are much cruder than the sense of the observances themselves." Initially, the book's influence on the emerging discipline of anthropology was pervasive. For example, the Polish anthropologist Bronisław Malinowski read Frazer's work in the original English, and afterwards wrote: "No sooner had I read this great work than I became immersed in it and enslaved by it.
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During the nineteenth and twentieth centuries many Jewish reformers, doctors, and physicians in Central and Eastern Europe proposed to replace circumcision with a symbolic ceremony, while others sought to ban or abolish circumcision entirely, as it was perceived as a dangerous, barbaric and pagan ritual of genital mutilation that could transmit infectious diseases to newborns. The first formal objection to circumcision within Judaism occurred in 1843 in Frankfurt. The Society for the Friends of Reform, a group that criticized traditional Jewish practices, said that brit milah was not a mitzvah but an outworn legacy from Israel's earlier phases, an obsolete throwback to primitive religion. With the expanding role of medicine came further opposition; certain aspects of Jewish circumcision such as periah and metzitzah (drawing the blood from the circumcision wound through sucking or a cloth) were deemed unhygienic and dangerous for the newborns.
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Italo-Hungarian religious historian Angelo Brelich advanced a hypothesis that could bring together all of the poorly understood elements of the religious traditions concerning Romulus and Quirinus. He argues it is not likely that the two figures were merged at a later stage in the development of the legend, but they were in fact one since the most ancient times. This view allows us to understand why the Fornacalia, the feast of the toasting of spelt, were also one of the traditional dates of the murder of Romulus: according to this tradition the king was killed by the patres, his body dismembered and each bit of it buried within their own plots of land. Brelich sees in this episode a clear reflection of a mythical theme found in primitive religion and known as the Dema deity archetype (from the character of Hainuwele in Melanesian religion first described by German ethnologist Adolf Ellegard Jensen).
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