Rising Goods

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Rising Goods

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It is vital that we do more to protect intellectual property and address corruption. The goods making up the biggest share of seizures in dollar terms were footwear, clothing, leather goods, electrical equipment, watches, medical equipment, perfumes, toys, jewellery and pharmaceuticals.

Customs officials also noted an increase in counterfeits of goods less commonly seen in the past such as branded guitars and construction materials.

The majority of fake goods picked up in customs checks originate in mainland China and Hong Kong. A growing number of businesses in Singapore, Hong Kong and emerging economies like Brazil and China are also becoming targets.

Small parcels sent by post or express courier are a prime and growing conduit for counterfeit goods. Along with insufficient screening of small parcels, other areas where policy gaps are facilitating counterfeit trade are inconsistent penalties on traffickers and the special rules governing free trade zones.

Past OECD-EUIPO analysis has shown that free trade zones — where economic activity is driven by reduced taxes, customs controls and lighter regulation — can unintentionally facilitate counterfeit trade.

The OECD is working with its member countries on formal guidelines to help authorities stem the problem.

Trends in Trade in Counterfeit and Pirated Goods covers all physical fake goods which infringe trademarks, design rights or patents, and tangible pirated products, which breach copyright.

The general applicability of the death and resurrection of Osiris to the dying-and-rising-god analogy has been criticized, on the grounds that it derived from the harvesting rituals that related the rising and receding waters of the Nile river and the farming cycle.

In Greek mythology , Dionysus , the son of Zeus , was a horned child who was torn to pieces by Titans who lured him with toys, then boiled and ate him.

The category "dying-and-rising-god" was debated throughout the 20th century, most modern scholars questioning its ubiquity in the world's mythologies.

Gerald O'Collins states that surface-level application of analogous symbolism is a case of parallelomania which exaggerate the importance of trifling resemblances, long abandoned by mainstream scholars.

While the concept of a "dying-and-rising god" has a longer history, it was significantly advocated by Frazer's Golden Bough — At first received very favourably, the idea was attacked by Roland de Vaux in , and was the subject of controversial debate over the following decades.

Smith , whose dissertation discusses Frazer's Golden Bough , [33] and who in Mircea Eliade 's Encyclopedia of religion wrote the "Dying and rising gods" entry, where he dismisses the category as "largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts", suggesting a more detailed categorisation into "dying gods" and "disappearing gods", arguing that before Christianity, the two categories were distinct and gods who "died" did not return, and those who returned never truly "died".

Beginning with an overview of the Athenian ritual of growing and withering herb gardens at the Adonis festival, in his book The Gardens of Adonis Marcel Detienne suggests that rather than being a stand-in for crops in general and therefore the cycle of death and rebirth , these herbs and Adonis were part of a complex of associations in the Greek mind that centered on spices.

A main criticism charges the group of analogies with reductionism , insofar as it subsumes a range of disparate myths under a single category and ignores important distinctions.

Detienne argues that it risks making Christianity the standard by which all religion is judged, since death and resurrection are more central to Christianity than many other faiths.

Not dying as gods, they thus defy the definition of "dying-and-rising-gods". Tryggve Mettinger , who supports the category of dying and rising gods, stated in that there was a scholarly consensus that the category is inappropriate from a historical perspective.

In the s, Paola Corrente conducted an extensive survey of the status of the dying and rising god category. While she agrees that much of Frazer's specific evidence was faulty, she argues that the category as a whole is valid, though she suggests modifications to the specific criteria.

Corrente specifically focuses her attention on several Near Eastern and Mesopotamian gods as examples which she argues have been largely ignored, both by Frazer who would not have had access to most relevant texts and his more recent critics.

These examples include the goddess Inanna in Sumerian texts and Ba'al in Ugaritic texts, whose myths, Corrente argues, offer concrete examples of death and resurrection.

Corrente also utilizes the example of Dionysus, whose connection to the category is more complicated, but have still been largely ignored or mischaracterized by other scholars including Frazer himself in her view.

From Wikipedia, the free encyclopedia. Redirected from Dying-and-rising god. Religious motif in which a deity dies and is resurrected.

The Return of Persephone by Frederic Leighton Death or departure of the gods and A Resurrection of gods. Bailey, "Dying and rising gods" in: David A.

Leeming, Kathryn Madden and Stanton Marlan eds. Archetypes and Motifs in Folklore and Literature; a handbook. Ancient Egypt, the light of the world.

London: T. Fisher Unwin. Porter and Stephen J. Wheaton Illinois: Quest Books. McMinn and Timothy R. Jung Vol. Jung and R. The Glory, Jest and Riddle.

Yale dissertation. Home Search Research categories. Retrieved 10 October Müller, "Sterbende ud auferstehende Vegetationsgötter?

Roberts and J. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan PhD thesis, Universidad Complutense de Madrid.

Transcribed by Helen Bradstock. Version 1. Ackerman, Robert The Myth and Ritual School: J. Frazer and the Cambridge Ritualists.

New York: Routledge. London: University of California Press.

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