ਮਾਂ ਦੇਵੀ: ਰੀਵਿਜ਼ਨਾਂ ਵਿਚ ਫ਼ਰਕ

ਸਮੱਗਰੀ ਮਿਟਾਈ ਸਮੱਗਰੀ ਜੋੜੀ
"Mother goddess" ਸਫ਼ੇ ਨੂੰ ਅਨੁਵਾਦ ਕਰਕੇ ਬਣਾਇਆ ਗਿਆ
"Mother goddess" ਸਫ਼ੇ ਨੂੰ ਅਨੁਵਾਦ ਕਰਕੇ ਬਣਾਇਆ ਗਿਆ
ਲਾਈਨ 5:
 
ਲੰਮੇ ਸਮੇਂ ਲਈ, ਨਾਰੀਵਾਦੀ ਲੇਖਕਾਂ ਨੇ ਵਕਾਲਤ ਕੀਤੀ ਕਿ ਇਹ ਸ਼ਾਂਤੀਪੂਰਨ, ਮਾਤਾ ਪ੍ਰਧਾਨ ਖੇਤੀ ਸਮਾਜਾਂ ਨੂੰ ਘੁਮੰਤਰੂ, ਪਿਤਾ ਪ੍ਰਧਾਨ ਜੰਗਜੂ ਕਬੀਲਿਆਂ ਨੇ ਅਧੀਨ ਕਰ ਲਿਆ ਸੀ ਜਾਂ ਖਤਮ ਕਰ ਦਿੱਤਾ ਸੀ। ਇਸ ਵਿੱਚ ਇੱਕ ਮਹੱਤਵਪੂਰਨ ਯੋਗਦਾਨ ਪੁਰਾਤੱਤਵ-ਵਿਗਿਆਨੀ ਮਾਰੀਜੇ ਜੀਮਬੂਤਾਸ ਦਾ ਸੀ। ਇਸ ਖੇਤਰ ਵਿਚ ਉਸ ਦਾ ਕੰਮ ਹੁਣ ਜ਼ਿਆਦਾਤਰ ਰੱਦ ਹੋ ਗਿਆ ਹੈ।  <ref>''There is another popular view of figurines, which may be summed up as the “Mother Goddess” issue. The idea of the ascendancy of the Mother Goddess as the primeval deity can be traced back to nineteenth century culture theory, endorsed by Freud and Jung (Parker Pearson 1999:99-100; Talalay 1991), if not before. The modern manifestation was given a huge impetus in the work of Marija Gimbutas (1974, 1989, 1991). To reduce Gimbutas's argument to simplicity, she viewed early Neolithic society as egalitarian, matrifocal, matrilineal, and focused on worshipping a Mother Goddess (Tringham 1993), as evidenced by females figurines found in Neolithic sites in the Near East and eastern Mediterranean region.''<br />''Few archaeologists support her notion for a number of reasons (Meskell 1995; Tringham 1993, for example). They maintain that the Mother Goddess is an assumption, not a theory, and certainly not a demonstrated thesis. The critics argue that Gimbutas is blending modern myth, feminist ideology, and psychological theory unsupported by clinical research to impose the Mother Goddess archetype on past societies.'' [...]<br />''Gimbutas's own work included excavations at Achilleion (Thessaly). Reviewers of that work (McPherron 1991; Runnels 1990) find problems with the sample size (four 5 x 5 m test units on the slope of a tell), use of dating methods, lack of explanation of field methodology, recording systems or lack thereof, omission of clear criteria for discerning interior versus exterior contexts, typology, statistics---it is hard to find a part of this work not negatively critiqued.'' [//en.wikipedia.org/wiki/Kit_Wesler Wesler] (2012)</ref> ਨਾਰੀਵਾਦੀ ਪੁਰਾਤੱਤਵ-ਵਿਗਿਆਨੀਆਂ ਵਿੱਚ ਇਹ ਦ੍ਰਿਸ਼ਟੀਕੋਣ ਅੱਜਕੱਲ੍ਹ ਬਹੁਤ ਹੀ ਵਿਵਾਦਗ੍ਰਸਤ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ।<ref>In her book ''The Faces of the Goddess'' from 1997, [//en.wikipedia.org/wiki/Lotte_Motz Motz] negated the popular theory of the archetypal fertility cult of the Mother Goddess which supposedly would have existed prior to the rise of patriarchy and the oppression of women.</ref><ref>''We begin with an issue that is foundational to the modern study of women in the ancient world, namely the Mother Goddess. As Lauren Talalay demonstrates in Case Study I (“The Mother Goddess in Prehistory: Debates and Perspectives”), there was a desire among scholars, particularly in the 1960s and 1970s, to locate a period in the distant past in which women were not secondary, when female power was celebrated, and when an overarching Mother Goddess was the primary divinity. This myth continues to have great appeal, as witnessed in “goddess-tourism” in the Mediterranean even today. While it is no longer an active scholarly theory, the issue of the Mother Goddess continues to be an exemplar for the problems of studying women in antiquity: mysterious images disembodied from their contexts, multiple scholarly biases and motivations, and conflicting interpretations of the scanty and fragmentary evidence.'' [//en.wikipedia.org/wiki/Sharon_L._James James]; [//en.wikipedia.org/wiki/Sheila_Dillon Dillon] (2012)</ref>
 
ਵੀਹਵੀਂ ਸਦੀ ਦੇ ਸੱਠਵੇਂ ਦਹਾਕੇ ਤੋਂ, ਖਾਸ ਕਰਕੇ ਲੌਕਿਕ ਸਭਿਆਚਾਰ ਵਿਚ, ਮਾਤਾ ਦੇਵੀ ਦੀ ਕਥਿਤ ਪੂਜਾ ਅਤੇ ਸਮਾਜਿਕ ਸਥਿਤੀ ਜਿਹੜੀ ਕਿ ਪੂਰਵ-ਇਤਿਹਾਸਕ ਸਮਾਜ ਵਿਚ ਔਰਤਾਂ ਕੋਲ ਮੰਨੀ ਜਾਂਦੀ ਹੈ, ਇੱਕ ਦੂਜੇ ਨਾਲ ਜੁੜੇ ਹੋਏ ਸਨ। ਇਸ ਨਾਲ ਬਹਿਸ ਰਾਜਨੀਤਕ ਬਣ ਗਈ। ਦੇਵੀ ਅੰਦੋਲਨ ਦੇ ਅਨੁਸਾਰ, ਮੌਜੂਦਾ ਮਰਦ-ਪ੍ਰਧਾਨ ਸਮਾਜ ਨੂੰ ਪੁਰਾਣੇ ਸਮਿਆਂ ਦੇ ਸਮਾਨਵਾਦੀ ਨਾਰੀ-ਪ੍ਰਧਾਨ ਸਮਾਜ ਵੱਲ ਵਾਪਸ ਪਰਤਣਾ ਚਾਹੀਦਾ ਹੈ। ਇਹੋ ਜਿਹੇ ਸਮਾਜ ਦਾ ਇਹ ਰੂਪ ਕਦੇ ਸੀ ਕਈ ਮਿਲੀਆਂ ਮੂਰਤੀਆਂ ਦੇ ਅਧਾਰ ਮੰਨਿਆ ਗਿਆ ਸੀ। ਅਕਾਦਮਿਕ ਹਲਕਿਆਂ ਵਿੱਚ, ਇਹ ਪੂਰਵ-ਇਤਿਹਾਸਕ ਨਾਰੀ-ਪ੍ਰਧਾਨ ਸਮਾਜ ਹੋਣਾ ਅਸੰਭਵ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ। ਸਭ ਤੋਂ ਪਹਿਲਾਂ, ਇੱਕ ਮਾਂ ਦੇਵੀ ਦੀ ਪੂਜਾ ਪ੍ਰਚਲਿਤ ਹੋਣ ਦਾ ਇਹ ਮਤਲਬ ਨਹੀਂ ਹੈ ਕਿ ਔਰਤਾਂ ਨੇ ਸਮਾਜ ਉੱਤੇ ਸ਼ਾਸਨ ਕਰਦੀਆਂ ਸਨ।<ref>''Worship of a nurturing Mother Goddess who oversees cosmological creation, fertility, and death does not necessarily entail or reflect a pacific matriarchy and female power in society.'' [//en.wikipedia.org/wiki/Lauren_Talalay Talalay] in [//en.wikipedia.org/wiki/Sharon_L._James James]; [//en.wikipedia.org/wiki/Sheila_Dillon Dillon] (2012)</ref> ਇਸ ਤੋਂ ਇਲਾਵਾ, ਮੂਰਤੀਆਂ ਆਮ ਔਰਤਾਂ ਜਾਂ ਦੇਵੀਆਂ ਦੀਆਂ ਵੀ ਹੋ ਸਕਦੀਆਂ ਹਨ, ਅਤੇ ਇਹ ਗੱਲ ਸਪਸ਼ਟ ਨਹੀਂ ਹੈ ਕਿ ਅਸਲ ਵਿੱਚ ਮਾਂ ਦੇਵੀ ਹੁੰਦੀ ਵੀ ਸੀ ਜਾਂ ਨਹੀਂ।<ref>''Let me be perfectly clear about my own position: the maternal Great Goddess is a ''fantasy'', a powerful fantasy with an astonishing capacity to resist criticism.'' [//en.wikipedia.org/wiki/Nicole_Loraux Loraux] in [//en.wikipedia.org/wiki/Georges_Duby Duby, G.]; [//en.wikipedia.org/wiki/Michelle_Perrot Perrot, M.] (1994)</ref><ref>''It may be impossible to ever prove one way or the other that a Great Goddess existed in prehistory. As the essays that follow suggest, what is more likely is that interpretations of female deities, their intersection with the roles of women in antiquity, and the place of these debates in modern society will be rewritten many times in the future.'' [//en.wikipedia.org/wiki/Lauren_Talalay Talalay] in [//en.wikipedia.org/wiki/Sharon_L._James James, S.L.]; [//en.wikipedia.org/wiki/Sheila_Dillon Dillon, S.] (2012)</ref><ref>''Goddesses of the prime of life are often described as ''mother goddesses,'' although that term is questionable, given that the goddesses may not be maternal in any conventional sense. For instance, the single child of Cybele was conceived upon her while she was in the form of a rock and was never reared by her (see Southeastern Europe). Similarly, the eastern Mediterranean goddess Ninlil ''gave birth'' by making images of people from clay, as did the Chinese goddess Nüwa. The distinction between mother goddess and creatrix is often difficult to locate. In the Pacific, the goddess Papa both created the earth and gave birth to the gods.''<br />''The role of goddess as creatrix is common among goddesses, who can create by some other mechanism than birth, as Inuit Aakuluujjusi did when she threw her clothing on the ground, which walked away as animals.'' [//en.wikipedia.org/wiki/Patricia_Monaghan Monaghan] (2014)</ref>
 
== ਸੂਚਨਾ ==