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Religion from the inside looks different in different religious traditions. Within some, the inside view is engaged mainly with questions of theology: the contemplation of the divine and all things in relation thereto. Within others, it is preoccupied with the conforming of human action to a more-than-human law. In yet other, an emic perspective focuses on the practice and experience of ritual. Reflection on sacred texts is common to many traditions, and often differs from external consideration of the same documents.

Religion. --- religious studies. --- religious traditions.

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Western spiritual leaders --- Eastern religious traditions --- spirituality --- New Age

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Martyrs have a special status in every religion. They are "heroes" who give their lives for their ideals. Their death acquires a symbolic meaning and its own story within their own religious tradition. There is no fixed definition of 'the' martyr, in every time and situation people give it its own meaning. However, the death of the martyr is always shocking and creates a deep duality. In Dan liever dood!, experts address how we deal with martyrdom in the traditions of the five major world religions. What is meant by ""martyrdom"" in Christianity, Judaism, Islam, Buddhism, and Hinduism? And in the secular world? Where does this talk of 'martyrs' come from, and how is their martyrdom valued?

Christianity --- Martyrs, World Religions, Religious Traditions, Sources, Martelaren, wereldreligies, religieuze tradities, bronnen

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world religions --- religion and everyday life --- religious history --- religion and education --- religious traditions

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At a seminar at the University of Bergen, Norway, in September 2018, scholars from Denmark, Finland, Norway, and Sweden presented and discussed various forms of source criticism and comparison with examples from the Arctic and Sub-Arctic regions of Eurasia and North America. A selection of the papers read at the seminar are published in this volume. Each of the chapters in the first part compares local phenomena from two or more cultural contexts: a Swedish, a Karelian, an Estonian and an Irish place name that include words for hostage (Stefan Olsson), Old Icelandic and Sami ancestor mountains (Eldar Heide), and Finno-Karelian bear incantations and Ob-Ugrian bear songs (Vesa Matteo Piludu). The second part gives examples of different forms of source criticism in the analysis of indigenous Sami religion. The functions of a newly found ritual drum is discussed in relation to contemporary written sources (Dikka Storm & Trude Fonneland), the court proceedings from a witchcraft trial in 1692 is discussed with the help of Gérard Genette’s category ‘voice’ (Liv Helene Willumsen), and a content analysis of an introduction to indigenous Sami religion shows that the editor added text of his own to the original manuscript (Konsta Kaikkonen). In the third part, the area is widened to other parts of the Arctic. Here, a selection of theoretical perspectives is used to illuminate local empirical material. They give examples of how Native North American bear rituals and sweat bath traditions can be analysed with the help of an ecology of religion model and ritual theories, respectively (Riku Hämäläinen), of how Soviet researchers used the concepts of ‘spirits’ and ‘gods’ when they analysed the world view of the Nganasan (Olle Sundström), and of how representatives of academia have been instrumental in the ‘finding, claiming, and authorizing’ of Sakha religions (Liudmila Nikanorova). Although the papers only deal with a few of the peoples living in the Arctic and Sub-Arctic regions, the examples of source critical and comparative problems they discuss are of great general relevance.

Sami (European people) --- Religion. --- indigenous religious traditions --- comparison as method --- Arctic and Sub-Arctic areas --- research history --- source criticism