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  • 1.
    Arvidsson, Stefan
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Drudgery dwarf: on the absence of labour in the Nibelungen tradition2006Inngår i: Old Norse religion in long-term perspectives: origins, changes, and interactions : an international conference in Lund, Sweden, June 3-7, 2004 / [ed] Anders Andrén, Kristina Jennbert, Catharina Raudvere, Lund: Nordic Academic Press, 2006, s. 405-411Konferansepaper (Annet vitenskapelig)
  • 2.
    Berglie, Per-Arne
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Religionens aktörer: Munkar, magiker och medier2009Inngår i: Kulturdebatt, ISSN 1100-147X, nr 12, s. 22-25Artikkel i tidsskrift (Annet (populærvitenskap, debatt, mm))
  • 3.
    Bertell, Maths
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Alens rituella symbolik i Pehr Fjellströms skildring2010Inngår i: Samer som "de andra", samer om "de andra": Identitet och etnicitet i nordiska kulturmöten / [ed] Håkan Rydving, Else Mundal, Umeå: Umeå universitet , 2010, 1, s. 161-174Kapittel i bok, del av antologi (Annet vitenskapelig)
  • 4.
    Bertell, Maths
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Anders Kaliff Fire, Water, Heaven and Earth: Ritual practice and cosmology in ancient Scandinavia: An Indo-European perspective2008Inngår i: Fornvännen, ISSN 0015-7813, E-ISSN 1404-9430, nr 4, s. 133-135Artikkel, omtale (Annet vitenskapelig)
  • 5.
    Bertell, Maths
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Lin och vit kvarts: Jämförelse som redskap och analogins förföriska lockelse2009Inngår i: Utskrift (Halmstad)Halmstad : Uppdragsverksamheten, Stiftelsen Hallands länsmuseer, s. 51-63Artikkel, forskningsoversikt (Annet vitenskapelig)
    Abstract [en]

    Flax and white quartz. Comparison as a tool and the seductive temptation of analogy. At the site of Käringsjön, archaeologists have found food remains, flax and white quartz, all of which also play a significant role in later written sources concerning the pre-Christian religion in Scandinavia. But how relevant are those late sources for the sacrificial site of Käringsjön? Contemporary sources such as Tacitus’ Germania, on the other hand, have other difficulties. The Käringsjön finds tells us more about the Late Iron Age than other sacrificial sites from the same period. To a large extent they contain weapons, whereas no weapons have been found in Käringsjön. This article deals with some of the problems of the use of comparison and analogies, but also suggests how to use them and what they may tell us about the unique site of Käringsjön. Using late Iron Age or medieval sources for the early Iron Age, carries the risk of hiding the genuine conceptions of the period and filling gaps with material that may be totally irrelevant. Early Iron Age man, too, has a right to be unique.

  • 6.
    Bertell, Maths
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Mikill vinr Þórs.: Eyrbyggja saga och namngivningen i runinskrifter.2009Inngår i: Pre-print volume. Á austrvega.: Saga and east Scandinavia. / [ed] Henrik Williams, Gävle: Gävle University Press , 2009, s. 127-135Konferansepaper (Fagfellevurdert)
  • 7.
    Bertell, Maths
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Thoor-Olmai - den samiska åskgudens medhjälpare: Källäge och möjliga vägar att gå vidare2006Inngår i: Sápmi Y1K: Livet i samernas bosättningsområden för ett tusen år sedan, Umeå: Sámi dutkan - Samiska studier Umeå universitet , 2006, s. 29-42-Kapittel i bok, del av antologi (Annet vitenskapelig)
  • 8.
    Bertell, Maths
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Where does Old Norse religion end?2006Inngår i: Old Norse religion in long-term perspectives: origins, changes, and interactions / [ed] Anders Andrén, Kristina Jennbert & Catharina Raudvere, Lund: Nordic Academic Press , 2006, s. 298-302Konferansepaper (Annet vitenskapelig)
  • 9.
    Dahlén, Ashk
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Hâfiz ställning inom klassisk persisk poesi2009Inngår i: Kungl. Vitterhets historie och antikvitetsakademiens årsbok, ISSN 0083-6796Artikkel i tidsskrift (Annet vitenskapelig)
  • 10.
    Dahlén, Ashk
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Jalal al-din Rumi: Vassflöjtens sång2009 (oppl. 2)Bok (Annet (populærvitenskap, debatt, mm))
  • 11.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    30 Years of Black Metal Satanism (1981-2011): An Overview2011Konferansepaper (Fagfellevurdert)
  • 12.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Assuming the Role of the Demon Woman: Sarah Bernhardt, Luisa Casati, Theda Bara, Rebellious Roleplay and Satanic Feminism2013Konferansepaper (Fagfellevurdert)
    Abstract [en]

    The paper treats three individuals (Sarah Bernhardt, the Italian marchioness Luisa Casati and silent film actress Theda Bara) during the years 1880–193. Both onstage and offstage they actively assumed the role of the demon woman, an endavour which to a varying extent also incorporated satanic motifs. They chose—or, in one case, were chosen—to embody the (more or less supernatural) femme fatale, constructed by male authors and artists, and seemingly felt this was enjoyable, empowering or useful for commercial purposes. My analysis attempts to tease out some of the implications this enacting of a sinister stereotype had on an individual level as well as in a broader cultural context.

    Bernhardt wore a bat hat and serpent jewelry, at times derided Christianity and even sculpted a self-portrait of herself as Satan or a demon. Casati practiced magic and threw curses, dressed up as Satan in the Garden of Eden, commissioned a mural of herself as Eve consorting with Lucifer, and organized parties with staff in devil costumes. Bara was presented by the Fox publicity department as a real-life demon woman, and in her films played vampiric femme fatales who punished and tormented males. Many of the films had titles where Satan was mentioned, and in one of them she even turned out to literally be the Devil in disguise.

    The choice of demonic imagery for these identity games tells us something about exactly what the taboos and limits these women consciously transgressed and mocked were tied up with: conservative Christian values. Embracing demons, satanic serpent motifs, and the macabre thus functioned as a critique of such values, and was one of the registers of symbolic resistance available for rebellious women to draw on at the time. In Bara’s case, the demonic persona was not devised by herself, but is an example which is of more interest because of the audience response to it and what it says about shifts in use of Satan as a marker of female rebellion. Satanism, or flirting with the satanic, is always a language of resistance to conventions, which may be more or less articulate when it comes to specific cultural criticism. The use of Gothic and Satanic symbolism by fiercly independent women would accordingly have resonated with notions in the wider culture, and, with figures as highly public as these using it, must have created echoes far beyond their intimate sphere. It thus strengthened the ties between such symbolism and female emancipation. Taking all this into account, it is reasonable to see these women as participants in the amorphous fin-de-siècle discourse of satanic feminism.

  • 13.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Baron Jacques och Markisinnan Luisa - dekadenta satanister på Capri i 1900-talets början2013Konferansepaper (Annet (populærvitenskap, debatt, mm))
  • 14.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Blavatsky the Satanist: Luciferianism in Theosophy2011Konferansepaper (Fagfellevurdert)
  • 15.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Den djävulska vampyren: En tolkning av filmen Nosferatu2004Inngår i: I nattens korridorer: Artiklar om skräck och mörk fantasy, Saltsjö-Boo: Aleph , 2004, s. 76-79Kapittel i bok, del av antologi (Annet (populærvitenskap, debatt, mm))
  • 16.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Den politiska satanismens tidiga historia2009Konferansepaper (Annet vitenskapelig)
    Abstract [sv]

    Detta paper belyser hur brittiska romantiker nyttjade Satan som en positiv symbol i politiska syften, och hur denna strategi vidareutvecklades av anarkister som Proudhon och Bakunin samt även inom den tidiga svenska socialdemokratin. Ett resonemang förs även om vilka orsakerna kan vara till att i övrigt benhårda ateister uppfattar Satan som en användbar och tilltalande symbol.

  • 17.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Djävulen är en kvinna: Inledning2010Inngår i: Den förälskade djävulen: Ockult roman från 1772 / [ed] Faxneld, Per, Stockholm: Malört Förlag , 2010Kapittel i bok, del av antologi (Annet vitenskapelig)
  • 18.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    En Lucifer för vår tid: Esoterism och postmodernitet i Arturo Pérez-Revertes Dumasklubben2010Inngår i: Förborgade tecken: Esoterism i västerländsk litteratur / [ed] Faxneld, Per och Fyhr, Mattias, Umeå: H:Ström Text & Kultur , 2010Kapittel i bok, del av antologi (Annet vitenskapelig)
  • 19.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Ett vilddjur vars namn är 666: Om den verklige Aleister Crowley2004Inngår i: Minotauren, nr 24Artikkel i tidsskrift (Annet (populærvitenskap, debatt, mm))
  • 20.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Feminist Vampires and the Romantic Satanist Tradition of Counter-readings2012Inngår i: Woman as Angel, Woman as Evil: Interrogating Boundaries / [ed] Andrea Ruthven, Gabriela Mádlo, Oxford: Inter-Disciplinary Press, 2012, s. 55-75Kapittel i bok, del av antologi (Fagfellevurdert)
  • 21.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Hysteria, gender and Satanism: The pathologization of devil-worship in nineteenth-century culture2013Konferansepaper (Fagfellevurdert)
    Abstract [en]

    In turn-of-the-century France, the ongoing battle between the Catholic Church (which had traditionally been in charge of caring for the insane) and the developing discipline of psychiatry gave rise to lively debates concerning the nature of demonic possession and witchcraft. Psychiatrists claimed such phenomena, in past eras as well as in contemporary times, could be explained as expressions of hysterical conditions. Some Catholics, on the other hand, saw hysteria as a sign of demonic activity. Hysteria and the demonic were in turn used all over Europe to stigmatize feminists, who in conservative discourses were frequently metaphorically described as shrieking, hysterical witches or even, literally or implicitly, in league with Satan.

    The sulfurous connotations of feminism were given support by some feminists, like Matilda Joslyn Gage (1826–1898), describing medieval witchcraft as a form of laudably anti- patriarchal Satanism – but fiercely denying witches were hysterics, in order to reject the negative stereotyping of feminists as mentally ill or aberrant. When a woman expressed sympathy for the Devil, as for example the radical individualist feminist Mary MacLane (1881–1929) did in an autobiographical book in 1902, male reviewers predictably held her up as hysterical and mentally ill, thus attempting to dismiss her subversive ideas and Satanic cultural critique as proof of a pathological condition.

    Other men, like the Berlin-based Decadent Satanist Stanislaw Przybyszewski (1868–1927), took a different stance, and celebrated what others called degeneration, evil and hysteria. To him, all this was essential for the evolution of the species. He affirmed the connection between Satan, women and hysterical, ecstatic states of mind, but elevated Satan to a patron of progress in science and art.

    The paper explores the conflation of Satanism and the medical diagnosis of hysteria in nineteenth century culture, and attempts to tease out some of the gendered implications the bringing together of the two had at the time.

  • 22.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Imitatio satanae: The Devil as a role model in Symbolist art, literature and art criticism2010Konferansepaper (Fagfellevurdert)
    Abstract [en]

    As is well known, Symbolism showed a considerable overlap with Western esotericism, and artists often genuinely considered themselves occult mystics pursuing an esoteric quest in their art. Many also displayed a special fascination for darkly tinged occultism, a fact that is too often discussed only in a very superficial manner. Aiming to rectify this negligence somewhat, this paper explores a practice in Symbolist literature and art that can be termed imitatio satanae. This etiquette paraphrases the term for the Christian practice of trying to emulate Christ’s example (imitatio christi), but instead seeks to capture the sympathy for the Devil evinced by some Symbolists.Symbolists and Decadents like Stanislaw Przybyszewski and Félicien Rops depicted themselves with demonic attributes, and hereby “followed the example of Satan”, viewed through the lens of the old Romantic re-interpretation of Milton’s Lucifer. This also fits in with a general tendency to sacralize symbols of sinfulness, typically in a manner part playful and part serious, that we find in artists as diverse as Franz von Stuck and Edvard Munch. None of these artists were, of course, Satanists in any strict sense. There is, however, one exception: the Pole Przybyszewski, who openly confessed such an allegiance. The paper therefore pays special attention to his philosophy of art, which both embraces typical Symbolist ideas and points forward to Expressionism. In Przybysewski’s texts from the 1890’s, the artist-superman is celebrated as a symbolic Satan, who critiques bourgeoisie values and rises above the “mediocre lambs of God”. Artists like Gustav Vigeland are portrayed in Przybyszewski’s art criticism as Promethean, demonic figures who practice imitatio satanae, something that is to a great extent a projection of the Pole’s own endeavors.The paper connects these ideas to practices in non-Satanist esoteric groups during the time period, such as The Golden Dawn in England and their assuming of “god-forms” in a ritual context. It also relates imitatio satanae, as a specifically Symbolist artistic concept, to the re-molding of the universe from a subjective position that the Romantics identified as a core theme in Milton’s Paradise Lost.

  • 23.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    "In Communication With the Powers of Darkness": Satanism in Turn-of-the-century Denmark, and Its Use as a Legitimating Device in Present-day Esotericism2013Inngår i: Occultism in a Global Perspective / [ed] Henrik Bogdan and Gordan Djurdjevic, Durham: Acumen Publishing, 2013Kapittel i bok, del av antologi (Fagfellevurdert)
  • 24.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Infernal Madonna and Patron Saint of Abortions: Lilith in Satanism and the Western Left Hand Path2010Konferansepaper (Fagfellevurdert)
  • 25.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Inledning: Esoterism, litteratur och definitioner2010Inngår i: Förborgade tecken: Esoterism i västerländsk litteratur / [ed] Faxneld, Per och Fyhr, Mattias, Umeå: H:Ström Text & Kultur , 2010Kapittel i bok, del av antologi (Annet vitenskapelig)
  • 26.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    "Intuitive, receptive, dark": Negotiations of femininity in the contemporary Satanic and Left-hand Path milieu2013Inngår i: International Journal for the Study of New Religions, ISSN 2041-9511, E-ISSN 2041-952X, Vol. 4, nr 2, s. 201-230Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The article discusses some of the debates over the construction of gender taking place in the satanic and Left-hand Path (LHP) milieu, in particular the different varieties of upvaluing of “the feminine.” This includes disputes over what the term feminism entails, what the best strategies for women to gain more power are, and if “feminine” is an essence that can be contrasted with a fixed “masculine.”

    Notions of gender polarity as necessary for magical practice or cosmic balance are given special attention, as are borrowings from feminist terminology (e.g. “patriar- chy”) by figures that are far from feminist in orientation. Aside from tex- tual sources, the article draws on communication with 44 informants.    

    Three basic approaches to gender can be discerned in the milieu:  1) Gender as an insignificant category, 2) Gender as a natural polarity, 3) Gender as false consciousness. Of these, number two is the most common, while number one is quite seldom seen—gender is a major issue, one way or another. Femininity is frequently discussed by both men and women, while masculinity is a less popular topic. Femininity, then, is a particularly contested matter in the milieu.

    Overall, the dominant view of gender is that the two sexes should be strictly dichotomized. The article concludes that with some exceptions most organizations in the milieu are numerically dominated by men. However, some important groups have periodically been led by women, and there are several female key producers of ideology. The partly reactionary views concerning gender issues held by some female leaders indicate that female leadership does not necessitate that a conventional feminism would permeate the organization. Further, it is difficult to see any absolute correlation between female leadership and upvaluing of the feminine in mythology. Moreover, the article demonstrates, such upvaluing does not in itself always signify an underlying ideology of political feminism.

  • 27.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Lilith as patron saint of abortion in Satanist and New Age discourse: a comparison2012Konferansepaper (Fagfellevurdert)
  • 28.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Mona Lisa's Satanic Smile: Occulture, Esoterization and Anti-Madonnas2011Konferansepaper (Fagfellevurdert)
  • 29.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Mörkrets apostlar: satanism i äldre tid2006Bok (Annet vitenskapelig)
    Abstract [en]

    A study of which types of Satanism were present before the founding of the Church of Satan in 1966. The conclusion is that very few individuals or organisations prior to 1966 could reasonably be labelled Satanists, but that a few examples can in fact be found, and that some of these should be considered important for the development of the forms of Satanism that we can observe today.

  • 30.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Post-Satanism, Left-Hand Paths and Beyond: Visiting the Margins2012Inngår i: The Devil’s Party: Satanism in Modernity / [ed] Faxneld, Per & Petersen, Jesper Aa., Oxford, New York, etc: Oxford University Press, 2012, s. 205-208Kapittel i bok, del av antologi (Fagfellevurdert)
  • 31.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Problematiskt med Satan som god förebild2006Inngår i: Svenska dagbladetArtikkel i tidsskrift (Annet (populærvitenskap, debatt, mm))
  • 32.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Recension: Kennet Granholm (red.) Perspektiv på esoterisk nyandlighet: Åbo Akademi 2008.2009Inngår i: Aura. Tidskrift för akademiska studier av nyreligiositet, ISSN 2000-4419, Vol. 1, nr 1, s. 118-123Artikkel, omtale (Annet vitenskapelig)
  • 33.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Replik Religionskritik: Ibland är generaliseringar rimliga2011Inngår i: Svenska Dagbladet (onlineupplagan), nr 19 aprilArtikkel i tidsskrift (Annet (populærvitenskap, debatt, mm))
  • 34.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Review of Christopher Partridge & Eric Christianson (eds.) The Lure of the Dark Side. Satan and Western Demonology in Popular Culture (2009)2011Inngår i: Numen, ISSN 0029-5973, E-ISSN 1568-5276, Vol. 58, nr 2-3, s. 408-413Artikkel, omtale (Fagfellevurdert)
  • 35.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Review: Jesper Aagaard Petersen (ed.), Contemporary Religious Satanism: A Critical Anthology2012Inngår i: Aries: Journal for the Study of Western Esotericism, ISSN 1567-9896, E-ISSN 1570-0593, Vol. 12, nr 1, s. 170-177Artikkel, omtale (Annet vitenskapelig)
  • 36.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Satan as the Liberator of Woman in Contemporary “Dark Spirituality”2012Konferansepaper (Fagfellevurdert)
  • 37.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Satan as the liberator of woman in four gothic novels, 1786-18202009Konferansepaper (Fagfellevurdert)
    Abstract [en]

    Some scholars have been keen to emphasize the gothic novel as a predominately female genre, created by a woman, Ann Radcliffe, and throughout the ages read mostly by women. Gothic literature is frequently centred on an ambivalent discourse concering transgression, where the transgressive is often portrayed in a fashion not strictly condemning. The paper examines four major Gothic novels - William Beckford’s Vathek (1786), Matthew Lewis’ The Monk (1796), Charlotte Dacre’s Zofloya, or The Moor (1806), and Charles Maturin’s Melmoth the Wanderer (1820) - where females are given agency and power by colluding with Satan, something which is depicted in an ambivalent manner. The mostly female readership surely did not consist only of conservative individuals fully satisfied with traditional roles for women. The readers who had a more rebellious nature might have identified to some extent with the demonic females in the novels, since these are typically the only females in the narratives who have any agency and power to speak of. The paper attempts readings showing in what way the texts facilitate such identification.

  • 38.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Satanic Feminism from the Nineteenth Century to Present Times2011Konferansepaper (Fagfellevurdert)
  • 39.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Satanism som feministisk strategi inom samtida esoterism2011Konferansepaper (Fagfellevurdert)
  • 40.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Secret Lineages and De Facto Satanists: Anton LaVey's Use of Esoteric Tradition2013Inngår i: Contemporary Esotericism / [ed] Asprem, Egil & Granholm, Kennet, Sheffield, UK & Bristol, US: Equinox Publishing, 2013, s. 72-90Kapittel i bok, del av antologi (Fagfellevurdert)
    Abstract [en]

    The chapter investigates how Anton LaVey constructs a Satanic tradition in his texts, and to what use he puts it. It presents an interpretation of this based on LaVey’s overall ontology and view of religious and esoteric phenomena. LaVey both utilizes historical predecessors in a way that is common within Western esotercism in general, and breaks with this common usage. Discarding most of the old esoteric and Satanic material as ineffectual and outdated, he paradoxically still emerges as dependent on it. The chapter argues that the prime function of tradition for LaVey is not legitimization, as perhaps would be expected. Rather, he seems to deem tradition most useful for bringing about certain psychological effects in a framework where one practises the ‘willing suspension of disbelief’ in a limited context, playfully creating the right atmosphere for Satanic activities. The mechanics of tradition are thus openly displayed and consciously utilized as mood‐creating spectacle for purely instrumental purposes. Hence, LaVey’s references to secret lineages should not be considered a counterfeiting of tradition, since he is quite openly playing with the psychological effects of (a more or less fictitious) tradition, and inviting others to take part in this game.

  • 41.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Snökvinnor och djävulska spiralmönster: Skräckfilmens historia i Japan2004Inngår i: I nattens korridorer: Artiklar om skräck och mörk fantasy, Saltsjö-Boo: Aleph , 2004, s. 179-188Kapittel i bok, del av antologi (Annet (populærvitenskap, debatt, mm))
  • 42.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    The Hermaphrodite Satanist: Madame Blavatsky’s Theosophical Subversion of Gender Categories and Christian Misogynist Mythology2012Konferansepaper (Fagfellevurdert)
  • 43.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    The pentagram-spangled banner: Satanism i USA2005Inngår i: Subaltern: Amerika, Umeå: H:Ström , 2005, s. 192-201Kapittel i bok, del av antologi (Annet (populærvitenskap, debatt, mm))
  • 44.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    The Question of History: Precursors and Currents2012Inngår i: The Devil’s Party: Satanism in Modernity / [ed] Faxneld, Per & Petersen, Jesper Aa., Oxford, New York, etc: Oxford University Press, 2012, s. 19-22Kapittel i bok, del av antologi (Fagfellevurdert)
  • 45.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    The strange case of Ben Kadosh: A Luciferian pamphlet from 1906, and its current renaissance2009Konferansepaper (Fagfellevurdert)
  • 46.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    The Strange Case of Ben Kadosh: A Luciferian Pamphlet from 1906 and its Current Renaissance2011Inngår i: Aries: Journal for the Study of Western Esotericism, ISSN 1567-9896, E-ISSN 1570-0593, Vol. 11, nr 1, s. 1-22Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [de]

    In diesem Aufsatz wird ein früher und ziemlich unbekannter Satanist namens Ben Kadosh behandelt (Carl William Hansen 1872-1936), der in Dänemark am Anfang des 20en Jahrhunderts tätig war. Kadosh hat in der Gründung mehreren Freimauerlogen teilgenommen und stand mit einer Reihe von wohlbekannten esoterischen und literarischen Persönlischkeiten in Verbindung. Als sein System eine eklektische Mischung darstellte, wo der griechische Gott Pan beispielsweise mit Gnostizismus, Freimauermystizismus und Lobpreisungen von Luzifer verbunden wird, können verschiedene möglische Influenzen auf seine Lehre angeführt werden. Es ist ganz unwahrscheinlich, daß Kadosch in seiner Zeit mehrere Anhänger gewonnen hat. Heutzutage sind aber seine Idéen von einer Gruppe rehabilitiert worden, die hauptsätzlich in Dänemark und Schweden aktiv ist. Wichtiger für die Anhänger dieser Gruppe erscheint die Verwendung von Kadosh als ein Werkzeug um ihre eigene Wirksamkeit Legitimität und historische Würzeln zu geben, als für die eigentliche Fortsetzung seiner Gedanken zu sorgen.

  • 47.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    "They won't stay dead!": Zombiefilmens utveckling2004Inngår i: I nattens korridorer: Artiklar om skräck och mörk fantasy, Saltsjö-Boo: Aleph , 2004, s. 80-87Kapittel i bok, del av antologi (Annet (populærvitenskap, debatt, mm))
  • 48.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Witches, Nihilist Anarchism and Social Darwinism: Przybyszewski’s Satanism and the Demonic Feminine2010Konferansepaper (Annet vitenskapelig)
    Abstract [en]

    A discussion of Stanislaw Przybyszewski's (1868-1927) Satanism and ideas about demonic women, situating them in the context of fin-de-siécle use of Satanic symbolism in connection with Anarchism and Feminism. My focus is primarily on two texts, Przybyszewski’s essay Auf den Wegen der Seele (“On the Paths of the Soul”, 1897) and his small historical monograph Die Synagoge des Satan (“The Synagogue of Satan”, 1897), but with sideward glances on several other texts as well, such as his novel Satans Kinder (“Satan’s Children”, 1897), the Homo Sapiens trilogy (1895-1896) and various short stories and essays.  

  • 49.
    Faxneld, Per
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Woman Liberated by the Devil in Four Gothic Novels: William Beckford’s Vathek (1786), Matthew Lewis’ The Monk (1796), Charlotte Dacre’s Zofloya or The Moor (1806) and Charles Maturin’s Melmoth the Wanderer (1820)2010Inngår i: Grotesque Femininities: Evil, women and the Feminine / [ed] Barrett, M., Oxford: Inter-Disciplinary Press , 2010Kapittel i bok, del av antologi (Annet vitenskapelig)
  • 50.
    Faxneld, Per
    et al.
    Stockholms universitet, Humanistiska fakulteten, Institutionen för etnologi, religionshistoria och genusstudier, Religionshistoriska avdelningen.
    Aa. Petersen, Jesper
    The Devil’s Party: Satanism in Modernity2013Collection/Antologi (Fagfellevurdert)
    Abstract [en]

    Recent years have seen a significant shift in the study of new religious movements. In Satanism studies, interest has moved to anthropological and historical work on groups and inviduals. Self-declared Satanism, especially as a religion with cultural production and consumption, history, and organization, has largely been neglected by academia. This volume, focused on modern Satanism as a practiced religion of life-style, attempts to reverse that trend with 12 cutting-edge essays from the emerging field of Satanism studies. Topics covered range from early literary Satanists like Blake and Shelley, to the Californian Church of Satan of the 1960s, to the radical developments that have taken place in the Satanic milieu in recent decades. The contributors analyze such phenomena as conversion to Satanism, connections between Satanism and political violence, 19th-century decadent Satanism, transgression, conspiracy theory, and the construction of Satanic scripture. A wide array of methods are employed to shed light on the Devil's disciples: statistical surveys, anthropological field studies, philological examination of The Satanic Bible, contextual analysis of literary texts, careful scrutiny of obscure historical records, and close readings of key Satanic writings. The book will be an invaluable resource for everyone interested in Satanism as a philosophical or religious position of alterity rather than as an imagined other. 

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