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159 results found.
16 pages of results.
101. Collective Amnesia In Everyday Life [Kronos $]
... phylogenetic "extinction" or "reproduction" is both a collective issue and a sexual one. If the human race indeed experienced a cataclysm which threatened its survival, such a trauma must be seen as a collective, sexual, trauma, and neither psychoanalysis nor analytical psychology is equipped to examine it in these terms.* [* Cf. Zvi Rix, "Notes on the Androgynous Comet" in SIS Review I:5 (Summer 1977), pp. 17-19.-- LMG Freud observed that the first law of aboriginal society is always sexually rooted, because these phylogenetic rules are the most important, because the governance of sexuality bears upon the survival of the clan, the group, the society, and ultimately the race; by their very nature these laws supersede laws which govern the interests of individual men. Laws against incest and laws governing reproduction must, according to Freud, appear before laws regulating trade, vandalism, or spitting since the former are phylogenetic in character and the latter ontogenetic. As with animal species generally, the collective motivation ...
... , often so extreme as to be paradoxical. "On the one hand, it would seem that in the course of a myth anything is likely to happen... But, on the other hand, this apparent arbitrariness is belied by the astounding similarity among myths collected in widely different regions."(22) Myths are at once startlingly bizarre and oppressively repetitious. In atmosphere, they shift quickly from the paradisial to the infernal. In time reference, they oscillate between the etiological, which relates the events of an aboriginally misty past, and the eschatological, which foreshadows the occurrences of an even mistier future. On the one hand, the fideistic aura of myths appears to demand suspension of disbelief, although the tales that they tell strain belief. On the other hand, the mythic quality of "impassioned tonality which makes certain verities vibrate inside us"(23) has, at least in recent ages, more often been felt by those who interpret traditional narratives symbolically than by those who take them at face value. Some myths seem wildly ...
103. Child of Saturn (Part VI) [Kronos $]
... entire northern sector of the sky. Moreover, unlike its predecessor- or unlike its former self it was a much more active deity. Even after its organization, it continued to go through a mysterious daily cycle of changes while evolving further into an even more resplendent being. All this was the end result of the fiat lux of Genesis 1:3. It was the Lux Divina by which the Romans described, not Saturn, but Venus.(13)- Why Venus? 29. Mater Dei One can picture our aboriginal ancestors, standing or squatting outside their primitive shelters, staring wide-eyed at this newly created glory and wondering what it was. The strange resemblance it bore to their own human form must have early impressed itself on those primigenous minds. And for that reason, primarily, the Saturnian configuration was easily anthropomorphized. In fact, the anthropomorphism of celestial bodies owes its origin, through extension, to this primordial human-like resemblance of Saturn. But that, in itself, did not explain the nature of this mysterious radiant thing. Human-like the ...
104. The Races Of Homo Sapiens [Kronos $]
... common possession of diagnostic Mongoloid features was a coincidence." (22) We have already suggested the possibility of an East-West racial division based on blood groups. More specifically, there is a "general resemblance in blood-group traits between Caucasoids and Africans, as well as [an occurrence in Africa of certain otherwise exclusively Caucasoid blood-group genes". (23) Moreover, "the teeth of Caucasoids are plain and simple". "Of all races the Caucasoids show the greatest over-all reduction in tooth-pattern details... Negro and Australian aboriginal teeth are also relatively simple, although less reduced than those of Caucasoids; indeed Negro teeth seem to be most like those of primitive Caucasoids." (24) A tabulation of our results is in order at this point: 1. Black Africans came into existence "suddenly" in the Upper Pleistocene. 2. The white-skinned Ainu are descended from Mongoloid stock, with no remains known prior to the Holocene. 3. European Caucasoids were apparently preceded by Mongoloid stock, in the Upper Pleistocene, and possessed morphologically similar teeth ...
105. My Challenge to Conventional Views in Science [Pensee]
... did not Newton read in Plutarch of the Moon removed from the Earth by fifty-six terrestrial radii and impelled by gravitation to circle around the Earth, the basic postulate of Newton's Principia; and did not Halley read in Pliny about comets returning on their orbits? Then why does modern science disregard the persistent reports of events witnessed and recorded in many languages in the writings of the ancients and also transmitted from generation to generation by communities unable to write, by American Indians, by the people of Lapland, the Voguls of Siberia, the aborigines of tropical Africa, the Tahitians in the South Pacific? Like the early memory of a single man, so the early memory of the human race belongs into the domain of the student of psychology. Only a philosophically and historically, but also analytically trained mind can see in the mythological subjects their true content-- a mind that learned in long years of exercise to understand the dreams and phantasies of his fellow man. Why is theomachy the central theme of all cosmogonical myths? Should not a thinking man pause and wonder ...
106. Myth and the Origin of Religion [Pensee]
... reality was echoed by Franz Boas, who focused on the hidden meanings found in myths. Boas wrote in his essay, "Mythology and Folklore" (in General Anthropology), that "Mythological concepts are the fundamental views of the constitution of the world and of its origin" (2). The problem with this theory was that it did not get down to specifics regarding particular myths and how they arose. Were all ancient sources to be equally suspect? Or only those with anthropological overtones that could be revisited in surviving aboriginal groups? Were the sacred tales of the Greeks more respectable than those of the Polynesians? Was the Old Testament a series of myths, or history? In recent years this interpretation of myth has become dominant, and it would appear that almost every ancient source available has fallen under the general category of myth or the mythological. Granted that theologians dance fancy steps to maintain the sacredness and "higher" meaning of myth, the meaning that comes across to the man-in-the-street is that myths are a type of fable designed to comfort ...
107. Interdisciplinary Indiscipline [SIS C&C Review $]
... Review IV:2/3, pp. 37-39 11. Sagan: op. cit. [3, pp. 395-400 12. I. S. Shklovskii and C. Sagan: Intelligent Life in the Universe (Picador edition, 1977), p. 165. Amusingly enough, the very first assertion in chapter 1 of this much vaunted work is an error of the type highlighted in this article: the cosmology of the Hindu Vedas is attributed to 'the ancient Vedda culture of Ceylon'. The Vedda are an illiterate aboriginal group: thus the reliability of the astronomer turned anthropologist! 13. Op. cit. [5, p. 256 14. See, e.g., The Bridge Players' Encyclopaedia, International Edition (Paul Hamlyn, 1967), p. 590. The number of possible deals, 5.36 x 10-to-the-power-28, must be raised in turn to the power 26. I thought a good name for the result, 10-to-the-power-747, would be a 'jumbillion'. 15. Cited by Frank W. Cousins: The Solar System ( ...
108. Cosmic Catastrophes and the Ballgame of the Sky Gods in Mesoamerican Mythology [SIS C&C Review $]
... Many of the Mesoamerican traditions seemed to resemble the Deluge accounts and the question was therefore raised whether these stories might originally have been introduced by Christian missionaries. The early anthropologist George Catlin, on the other hand, found that, amongst more than 100 Indian tribes which he had visited in North and South America, not one existed which was unfamiliar with the tradition of past flood disasters. 'Indian traditions', he wrote, 'are generally conflicting and soon run into fable; but how strong a proof is the unanimous tradition of the aboriginal races of a whole continent of such an event!- how strong a corroboration of the Mosaic account' [13. Catlin was far from being a bible fundamentalist. In his view, the Indian flood traditions validated the historicity of past natural disasters, not the authenticity of biblical theology. The flood legends of the natives were of independent origin, because their other traditions lacked real resemblance to the biblical account. Modern anthropologists who have studied the flood traditions of the New World still underline the missionary influence on particular tribal legends ...
109. O-Kee-Pa: Catastrophe Myths and Rituals of the North American Mandan Indians [SIS C&C Review $]
... various flood accounts among the South and North American natives were evidence of an ancient cataclysm [1. During the 19th century, some authors started to become more sceptical about the universality of the biblical Flood. George Catlin, on the other hand, found that among more than 100 Indian tribes he visited in North and South America, not one existed which was unfamiliar with the tradition of a past flood disaster: 'Indian traditions are generally conflicting and soon run into fable; but how strong a proof is the unanimous tradition of the aboriginal races of a whole continent of such an event!- how strong a corroboration of the Mosaic account.' [2 However Catlin was far from being a bible fundamentalist. In his view, the Indian flood traditions validated the historicity of past natural disasters, not the authenticity of biblical theology. The flood legends of America's natives were of independent origin, because all their other traditions lacked any real resemblance to the biblical account. The religious beliefs of the Mandans resembled those of other Indian tribes. They believed in a 'multitude ...
110. Society News [SIS C&C Review $]
... iron ferrous dust, a known feature of comets. A similar kind of theme pops up in the Arabian Nights and in Turkish tales of Jefa and Sefa and in the story The Handsome Water Carrier. Gastor says the coat of many colours is translated from 'a coat of pasim'= a length, or extensions. It is literally a coat of many lengths, a very long coat. Gastor says the translators took this to mean a garment made from different lengths of material (a patchwork). An analogy with the Australian Aborigine Rainbow Serpent is appropriate and the quetzal tail feathers (multi coloured) which were such an important characteristic of Quetzalcoatl (otherwise a very white god). The same theme pops up in a story associated with St Columba in Ireland (The Illustrated Life of Columba, John Marsden, Floris Books of Edinburgh, 1995). An angel of the Lord appeared in a dream to his mother, shortly after his conception, clothed in a robe of wonderful beauty, and many colours. She saw the robe, a little later ...
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