Looking at three examples from 2021 of âVestal ritualsâ transmitted on social media, this article revisits some discussions about the reception, afterlife, and ongoing presence of so-called âdead religions.â Focusing on the terms âreceptionâ and âafterlifeâ as they are presented in two recent works on contemporary Greek polytheism on the one hand and indigenous religion(s) in Sápmi on the other, the overarching aim of the case study is to initiate new reflections on reception and afterlives, and on how these terms tie into notions of death and demise of religion(s).
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|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 902 | 217 | 35 |
| å ¨ææµè§æ¬¡æ° | 140 | 30 | 2 |
| PDFä¸è½½æ¬¡æ° | 275 | 59 | 5 |
Looking at three examples from 2021 of âVestal ritualsâ transmitted on social media, this article revisits some discussions about the reception, afterlife, and ongoing presence of so-called âdead religions.â Focusing on the terms âreceptionâ and âafterlifeâ as they are presented in two recent works on contemporary Greek polytheism on the one hand and indigenous religion(s) in Sápmi on the other, the overarching aim of the case study is to initiate new reflections on reception and afterlives, and on how these terms tie into notions of death and demise of religion(s).
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 902 | 217 | 35 |
| å ¨ææµè§æ¬¡æ° | 140 | 30 | 2 |
| PDFä¸è½½æ¬¡æ° | 275 | 59 | 5 |