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Journal articles on the topic 'Creation myth'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Moore, Cynthia. "Creation Myth." Iowa Journal of Literary Studies 6, no. 1 (1985): 57. http://dx.doi.org/10.17077/0743-2747.1150.

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Citro, Christopher. "Creation Myth." Prairie Schooner 87, no. 3 (2013): 117. http://dx.doi.org/10.1353/psg.2013.0097.

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Dobrenko, Evgeny. "Creation myth and myth creation in Stalinist cinema." Studies in Russian and Soviet Cinema 1, no. 3 (2007): 239–64. http://dx.doi.org/10.1386/srsc.1.3.239_1.

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4

Aroshidze, Marine, and Nino Aroshidze. "The great social experiment: when dreams did not turn into reality." Balkanistic Forum 30, no. 3 (2021): 314–28. http://dx.doi.org/10.37708/bf.swu.v30i3.18.

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The great social experiment in building socialism, which was supposed to develop into communism, was based on a number of attractive political myths, for the creation of which a special symbolic universe was created, a wide range of various sign systems were involved, among which language played the most important role: as a means of creating a political myth and the means of its constant feeding (the myth-making function of the language). This allowed (in conjunction with other means of subjugating the totalitarian state) for a long period to manipulate the consciousness of the masses, educat

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5

Yates, Steven. "Postmodern Creation Myth?" Journal of Interdisciplinary Studies 9, no. 1 (1997): 91–104. http://dx.doi.org/10.5840/jis199791/25.

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Ermolenko, Oksana Vladimirovna. "“Myth-Creation” and “Author’s Myth Creation”: Problem of Notions Differentiation." Filologičeskie nauki. Voprosy teorii i praktiki, no. 3 (March 2020): 90–94. http://dx.doi.org/10.30853/filnauki.2020.3.20.

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Sartini, Sartini, and Luwiyanto Luwiyanto. "Mitos Penciptaan pada Serat Purwakandha Brantakusuman dan Potensi Kajian Filsafatnya." Jurnal Filsafat 30, no. 1 (2020): 92. http://dx.doi.org/10.22146/jf.43718.

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This article examines the creation myth in Serat Purwakandha Brantakusuman (SPB), how its characteristics are compared to myths in Indonesia and existing mythical theories, and explains philosophical themes that can be examined from these myths in order to give its theoretical contributions in existing mythical theories. It is a literature study by reviewing books texts, research reports, journals, and other sources. The analysis is done by interpretation, coherence-holistic, description, and analysis-synthesis. The theoretical framework used is the myth theory C A. Van Peursen and Clifford Ge

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Vladyslav Buinitskyi and Anatolii Yakovets. "THE ROLE OF THE MEDIA IN SHAPING THE IMAGE OF A POLITICIAN." World Science 3, no. 11(51) (2019): 34–37. http://dx.doi.org/10.31435/rsglobal_ws/30112019/6783.

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   This article discusses the ability of the media to influence the political culture and consciousness of society, in particular through the creation of stereotypical symbolic constructs such as political images and political myths. The features and the role of each type of media in the formation of the images of political leaders and parties are presented, as well as some techniques that the media use in the process of updating political images are presented. It is known that the main goal of the media in the process of constructing political images is the creation and diss

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Kulikova, О. V. "The media myth creation in the anthropocentric dimension (the english social and political discourse studies)." Philology at MGIMO 7, no. 2 (2021): 53–63. http://dx.doi.org/10.24833/2410-2423-2021-2-26-53-63.

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The paper considers linguistic and discursive features of anthropocentric myth creation in the social and political media. Myth creation in the social and political context is viewed as creation of social and political myths correlating with real and fictional events, public persons or social and political phenomena. The author brings into light the role of the media audience as one of the leading factors ensuring successful creation of the media mythological image appealing predominantly to the emotional sphere in the mass recipient’s consciousness. Strange as it might seem, the anthropocentr

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Juhani, Sefrianus, and Antonius Denny Firmanto. "Dimensi Eko-Eskatologis dalam Mitos Penciptaan pada Masyarakat Manggarai Nusa Tenggara Timur." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 7, no. 2 (2021): 254–64. http://dx.doi.org/10.18784/smart.v7i2.1380.

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One of the problems suspected to be faced by human is environmental problems. Whereas in various traditions generated by the ancestors, it encourages harmony between human life and nature through mythology, including the teachings of eschatology. The ecological crisis that occurred because of leaving the concept of eco-eschatology in religion and culture. This paper aims to find the ecoeschatological dimension in the creation myth of the Manggarai Community, NTT. The study used qualitative approach with ethnographic methods. Data were obtained through interviews with several key informants fro

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Cable, John. "A Geometrical Creation Myth." Mathematical Gazette 82, no. 493 (1998): 44. http://dx.doi.org/10.2307/3620149.

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Al-Udhari, Abdullah. "The Arab creation myth." Index on Censorship 26, no. 5 (1997): 13–14. http://dx.doi.org/10.1080/03064229708536204.

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13

Protopopova, Anna V., and Ivan A. Protopopov. "Creation Myth and the Prometheus Myth in Fulgentius." Studia Litterarum 4, no. 4 (2019): 44–57. http://dx.doi.org/10.22455/2500-4247-2019-4-4-44-57.

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Goldin, Paul R. "THE MYTH THAT CHINA HAS NO CREATION MYTH." Monumenta Serica 56, no. 1 (2008): 1–22. http://dx.doi.org/10.1179/mon.2008.56.1.001.

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15

Botero Camacho, Manuel, and Julio San Román Cazorla. "The Electric Golem: Updating The Myth in Ian McEwan’s <em>Machines Like Me</em>." Revista de Filología y Lingüística de la Universidad de Costa Rica 48, no. 1 (2021): e48061. http://dx.doi.org/10.15517/rfl.v48i1.48061.

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This article presents the evolution of the Golem’s myth in Ian McEwan’s Machines Like Me using the myth’s actualisation presented in Borges’ poem “The Golem”. An analysis of how the mythic roles embodied by the main characters of the novel are reverted is provided, establishing a parallelism between the myth and the modern theme of androids. The result of this appears to be catastrophic for humanity as the artificial creation of life and the inclusion of androids in society is perceived as a threat due to the fact that ancient creation myths remain in humankind’s memory, especially those where

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Yuliza, Fresti. "PEWARISAN TARI RAWAS DALAM MASYARAKAT SUKU SERAWAI DI KAWASAN MANNA, KABUPATEN BENGKULU SELATAN." Melayu Arts and Performance Journal 3, no. 2 (2020): 129. http://dx.doi.org/10.26887/mapj.v3i2.1334.

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This paper discusses the rawas dance, which is the name of a dance that lives and develops in the Serawai ethnic community in Manna, South Bengkulu Regency. Applying a qualitative research approach with descriptive analysis methods, a review of the rawas dance is conducted to see: (2) the structure of the dance; (2) the rituals that follow; and (3) the creation myth behind it. Research shows that the rawas dance is sacred by the Manna community, because it is believed to be a dance created by a mystical force. The connection with this mystical power creates a myth about the creation of the raw

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Ataç, Mehmet-Ali. "Manichaeism and Ancient Mesopotamian "Gnosticism"." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 1–39. http://dx.doi.org/10.1163/156921205776137945.

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AbstractThis essay compares Manichaean cosmogony with select ancient Mesopotamian myths with special emphasis on parallels between the Manichaean "First Creation" and the myth of the Descent of Inanna/Ishtar to the netherworld. It further compares the Manichaean "Second Creation" and "Third Creation" with aspects of the Babylonian Poem of Creation, Enuma Elish, and The Epic of Gilgamesh respectively. Unlike Gnostic myths, no overall semantic network seems to tie individual Mesopotamian myths together. However, close correspondence between both traditions not only helps one see certain Mesopota

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18

Davis, Marc. "Cosmology: The Modern Creation Myth." Bulletin of the American Academy of Arts and Sciences 45, no. 8 (1992): 47. http://dx.doi.org/10.2307/3824234.

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Gerhardt, Sue. "THE MYTH OF SELF-CREATION." British Journal of Psychotherapy 17, no. 3 (2001): 329–43. http://dx.doi.org/10.1111/j.1752-0118.2001.tb00594.x.

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Nongdhar, Mandalinia. "A Reflection on the Khasi Myth: Ka Meiramew (Mother Earth)." Spectrum: Humanities, Social Sciences and Management 6, no. 1 (2019): 61–66. http://dx.doi.org/10.54290/spectrum/2019.v6.2.0006.

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This paper attempts to give a brief reflection of the concept of Ka Meiramew (Mother Earth) and myth of origin. It also discusses a strong cultural and philosophical tradition. There is also an awakening trend among the tribal scholars, to examine these value judgements in relation to the oral past. Although have a number of myths, this paper covers only one popular creation myth.

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21

Hedreen, Guy. "The Return of Hephaistos, Dionysiac Processional Ritual and the Creation of a Visual Narrative." Journal of Hellenic Studies 124 (November 2004): 38–64. http://dx.doi.org/10.2307/3246149.

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AbstractThe return of Hephaistos to Olympos, as a myth, concerns the establishment of a balance of power among the Olympian gods. Many visual representations of the myth in Archaic and Classical Greek art give visible form to the same theme, but they do so in a manner entirely distinct from the manner in which it is expressed in literary narratives of the tale. In this paper, I argue that vase-painters incorporated elements of Dionysiac processional ritual into representations of the return of Hephaistos in order to articulate visually the principal theme of the myth. The vase-painters structu

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V, Valarmathi. "Art myths in the epic." International Research Journal of Tamil 3, no. 1 (2021): 158–65. http://dx.doi.org/10.34256/irjt21117.

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Art is essentially the one which fantasizes by its aesthetics and provides pleasure through a newer perspective. Nature is the basis for any artistic creation and a creative artist composes literature based on his perseverance love for nature and intellectual vigor. The artist intensely feels that everyone should enjoy what he has enjoyed and this is the uniqueness of art. Myth is the originator of all the arts which came later and myth is employed as the interior focal matter around which the story of an epic nature revolves. We come to know that the ancient Tamilians knew the art of integrat

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23

Bruinessen, Martin Van. "THE PEACOCK IN SUFI COSMOLOGY AND POPULAR RELIGION." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 02 (2020): 177–219. http://dx.doi.org/10.21274/epis.2020.15.02.177-219.

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In various cultural and religious contexts, from West Asia to Southeast Asia, we come across a number of quite similar creation myths in which a peacock, seated on a cosmic tree, plays a central part. For the Yezidis, a sect of Sufi origins that has moved away from Islam, the Peacock Angel, who is the most glorious of the angels, is the master of the created world. This belief may be related to early Muslim cosmologies involving the Muhammadan Light (Nur Muhammad), which in some narratives had the shape of a peacock and participated in creation. In a different set of myths, the peacock and the

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24

Oinotkinova, N. R. "Plots and Motives about the Creation of the Earth and Man in the Mythology of the Altaians." Studies in Theory of Literary Plot and Narratology 15, no. 1 (2020): 38–62. http://dx.doi.org/10.25205/2410-7883-2020-1-38-62.

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The paper analyzes the plots and motives of Altai myths about the creation of the earth and man with the use of comparative material from the folklore of peoples with which the Altai people had close contacts in the past, in particular from Russian and Buryat-Mongolian folklore. The motives characteristic of these versions are considered: diving behind the earth; creation of the earth; the creation of man; the dog protects the human body; desecration of the human body; spilled elixir of immortality; lost heaven; the overthrow of the devil from heaven; competition of deities for primacy in the

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25

Skorobogatov, Andrey, and Alexandr Krasnov. "Law myth as a value basis of the law reality of Russia." Russian Journal of Legal Studies (Moscow) 6, no. 4 (2020): 75–87. http://dx.doi.org/10.17816/rjls19096.

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The purpose of this article is an axiological research of the role of the law myth in the construction and functioning of the law reality of Russia. The methodological basis of the research is a postclassical paradigm, which focused on an interdisciplinary philosophical and law research of law phenomena in a broad historical and sociocultural context, and the corresponding socio-constructivist approach, which involving the research of law reality as a result of human subjective and intersubjective creative activity. One of the areas of human activity is the law myth, which plays a large role i

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26

Besier, Gerhard. "Human Images, Myth Creation and Projections." Kirchliche Zeitgeschichte 26, no. 2 (2013): 422–36. http://dx.doi.org/10.13109/kize.2013.26.2.422.

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27

R.D.S., Jack. "PETER PAN AS DARWINIAN CREATION MYTH." Literature and Theology 8, no. 2 (1994): 157–73. http://dx.doi.org/10.1093/litthe/8.2.157.

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28

Saunders, Peter T. "Evolution theory as a creation Myth." World Futures 38, no. 1-3 (1993): 89–96. http://dx.doi.org/10.1080/02604027.1993.9972370.

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29

Kinsella, John. "Creation Myth (‘to interpret someone else…’)." Zeitschrift für Australienstudien / Australian Studies Journal 23 (2009): 85. http://dx.doi.org/10.35515/zfa/asj.23/2009.10.

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30

Ghasemi Rozveh, Nasser, and Aida Danaye. "Sindbad Myth in the Poem by Khalil Hawi." International Letters of Social and Humanistic Sciences 64 (November 2015): 150–61. http://dx.doi.org/10.18052/www.scipress.com/ilshs.64.150.

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Extensive use of mystery and myth as a means of expression is one of the most eminent artistic phenomena at new poetry experiences. The reflection of myths in poetry, is the most beautiful and artistic application of mythmaking. With reflection of myths, the mythological world became the parade ground for poet`s imagination and creation and also for mythmaker writer, so it can link past and present, and by this way shows social and political deductions and perceptions for readers, and fulfills human art and cultural needs. Also, Arab current poets used of Arabic and even other old nation`s myt

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31

Leal, Luis. "Sin fronteras: (Des) mitificación en las letras norteamericanas y mexicanas." Mexican Studies/Estudios Mexicanos 9, no. 1 (1993): 95–118. http://dx.doi.org/10.2307/1052102.

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This article examines the presence of myths in the works of North American and Mexican authors, showing how they affect Mexico/United States relations. Some attention is given to myth creation by Chicano writers and also the process of desmythification.

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Urbanitsch, Peter. "Pluralist Myth and Nationalist Realities: The Dynastic Myth of the Habsburg Monarchy—a Futile Exercise in the Creation of Identity?" Austrian History Yearbook 35 (January 2004): 101–41. http://dx.doi.org/10.1017/s0067237800020968.

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What is a myth? This question cannot be easily answered; the notions and concepts used in various scientific disciplines are too divergent and, as with many other terms, they possess different meanings in different societies. For the purpose of this article, a definition by Philip Manger is useful. According to this author, a myth is “a form of poetic truth, the sifting out of an essence, a hypothetical, metahistorical core that contained an intrinsic meaning,” a meaning that joins the past to the present and thus establishes another, perhaps higher, form of reality. This holds true for all ki

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Slon'ovska, Olha. "Yevhen Malaniuk as a founder of the Ukrainian literary myth of the XX century." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 13, no. 22 (2020): 85–91. http://dx.doi.org/10.34079/2226-3055-2020-13-22-85-91.

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Myths are regarded as the metaphysical engines of the national progress, a specific code-program for the state development, as a vector of the individual mission of an individual nation. In general, the ideological and political myths of national states are metaphorically derived primarily from their national anthems. The anthem is a kind of vaccine against assimilation and is effectively delivered to educate the younger generation in the spirit of civic consciousness. Decadent (frustration) myths destroy the national idea, vitaistic and consolidating myths inspire, compact and unite any natio

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Smith, R. Scott. "Bundling Myth, Bungling Myth: The Flood Myth in Ancient and Modern Handbooks of Myth." Archiv für Religionsgeschichte 16, no. 1 (2015): 243–62. http://dx.doi.org/10.1515/arege-2014-0014.

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Abstract This essay analyzes the narrative accounts of Deucalion’s flood within the broader context of human creation in two ancient mythographical works of myth (Ovid, Apollodorus) and three modern handbooks. In each case the mythographer has been forced to reshape the episodic-one might say disparate and conflicting -nature of her or his sources and invent new connective tissue to organize early mythic time. The authorial voice and narrative aims of all writers attempting to create a coherent and comprehensive account of this period remain operative even in subliterary works such as Apollodo

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Stoll, Laurie Cooper, Terry Glenn Lilley, and Kelly Pinter. "Gender-Blind Sexism and Rape Myth Acceptance." Violence Against Women 23, no. 1 (2016): 28–45. http://dx.doi.org/10.1177/1077801216636239.

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The purpose of this article is to explore whether gender-blind sexism, as an extension of Bonilla-Silva’s racialized social system theory, is an appropriate theoretical framework for understanding the creation and continued prevalence of rape myth acceptance. Specifically, we hypothesize that individuals who hold attitudes consistent with the frames of gender-blind sexism are more likely to accept common rape myths. Data for this article come from an online survey administered to the entire undergraduate student body at a large Midwestern institution ( N = 1,401). Regression analysis showed st

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Oltean, Tatiana. "Béla Bartόk Bluebeard’s Castle – a new Avatar of the Myth of Orpheus?" Musicology Papers 35, № 1 (2020): 52–64. http://dx.doi.org/10.47809/mp.2020.35.01.04.

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Ever since its Greek and Roman mythological and literary sources during Antiquity, the myth of Orpheus has been of paramount importance in the edification of the Artist as a key-character of understanding Music as magic and Love beyond death. Over the course of millennia, the myth has underwent numerous transformations, reflecting cultural and creative views of each period. Up to this day, the myth of Orpheus continues to allure composers` creative imagination. Within the modern and even postmodern tempestuous avatars of the myth in musical creation, the myth stays true to revealing the creato

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Angeline, Mia. "Mitos dan Budaya." Humaniora 6, no. 2 (2015): 190. http://dx.doi.org/10.21512/humaniora.v6i2.3325.

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This article describes the role of myth and some universal themes of myth, such as the creation of the world, a huge flood, death, and the end of the world. Almost all the world's myths concern this universal themes, as seen from the similarity of some of the myths followed by many cultures in the world. These myths have primary functions to human’s behavior and attitude because people keep telling almost the same myths to their predecessors. The goals for this research are (1) knowing the functions of myths with famous themes from various culture and (2) knowing the background and relationshi

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Tatyana V., Izluchenko. "The Role of Myth in Extremism: the Socio-Philosophical Analysis." Humanitarian Vector 16, no. 2 (2021): 88–96. http://dx.doi.org/10.21209/1996-7853-2021-16-2-88-96.

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This study examines myth as an ideological component of extremism. The objective is to define the role and meaning of myths in extremist activities. Extremism is a socio-cultural and political phenomenon of modern culture, expressed in actions against the foundations of the constitutional order and public security. Myths contribute to the formation of a holistic picture of the world, to the construction of an alternative social reality, and the creation of models of thinking and behavior that correspond to the goals and objectives of extremist organizations. The research methodology is based o

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Chester, Pamela. "Engaging Sexual Demons in Marina Tsvetaeva's "Devil": The Body and the Genesis of the Woman Poet." Slavic Review 53, no. 4 (1994): 1025–45. http://dx.doi.org/10.2307/2500845.

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To liberate … feelings of loss is the peculiar function of myths of origin, which so invariably speak to our nostalgias–R. Harrison, Forests“Devil” is a key piece in Tsvetaeva's “anti-Eden” cycle of autobiographical prose, a phrase I have coined to describe her rewriting of both the creation myth of Genesis and its Russian incarnation in the Arcadian boyhoods of Tolstoi and Aksakov. In the series of memoirs which she wrote in the 1930s, she reworked the male myth to reflect twentieth century female experience and, most importantly, to inscribe her selfdefinition as poet.

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Harvey, Richard. "Early English Feminism and the Creation Myth." Historian 54, no. 1 (1991): 35–48. http://dx.doi.org/10.1111/j.1540-6563.1991.tb00839.x.

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Morphy, Howard. "MYTH, TOTEMISM AND THE CREATION OF CLANS." Oceania 60, no. 4 (1990): 312–28. http://dx.doi.org/10.1002/j.1834-4461.1990.tb01558.x.

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Guth, Deborah. "Conrad's Heart of Darkness as Creation Myth." Journal of European Studies 17, no. 3 (1987): 155–66. http://dx.doi.org/10.1177/004724418701700301.

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al-Udhari, Abdullah. "The Arab creation myth, sura 16-19." Index on Censorship 26, no. 5 (1997): 15–29. http://dx.doi.org/10.1080/03064229708536205.

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Rakhmanov, Bakhodir Mamajanovich. "The Genres Of Myth, Legend And Narration’s Historical Destiny." American Journal of Social Science and Education Innovations 02, no. 11 (2020): 301–8. http://dx.doi.org/10.37547/tajssei/volume02issue11-51.

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The article analyzes the current state and functional features of the genres of myth, legend and narrative in post folklore. Small genres of folk oral epic creation, such as myths, legends, and narratives, serve the function of providing artistic information to the listener. They do not have a special artistic form. In addition, these genres have a broad mass performance character and do not have special performers. Because myths, legends, and narratives are dominated by exaggerated fiction, exaggerated interpretation, real reality does not fit their imaginative capabilities.

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Prilutskiy, Aleksandr. "Vaccination vs Microchipping: Triggers of Eschatological Mythology in the Context of Anti-Epidemic Measures." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 3 (July 21, 2021): 108–18. http://dx.doi.org/10.37482/2687-1505-v107.

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The coronavirus epidemic and anti-epidemic measures, such as quarantine restrictions on social activity, wide use of disinfectants, requirements for the use of personal protective equipment, as well as changes in church liturgy, rituals and sacraments lead to the creation of medical conspiracy myths. This article analyses two most important conspiracy mythologemes that are formed as a result of a conspiracy interpretation of the epidemic: the vaccination mythologeme and the microchipping mythologeme. The author proceeds from the assumption that modern eschatological conspiracy myths are based

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Hong, Yoonhee. "Return of Myth, Myth Resources, and the Contemporaneity of Mythology in Korea and China Today." International Journal of Korean History 27, no. 1 (2022): 325–54. http://dx.doi.org/10.22372/ijkh.2022.27.1.325.

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Nowadays, myth is being used as a kind of cultural resource. Myth has been the source of inspiration for creating literature and art in the past as well, but with globalization and rapidly-changing media environment, the modes of myth resourcization have become more complex and diversified in the 21st century. This paper introduces the concepts that emerged in the mythological circles of Korea and China under these circumstances such as the "return of myth," "neo-mythologism," and "mythologism", and examines a few examples of myth being utilized as resources to get a glimpse of the economic, a

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Dadvar, Abolghasem, and Roya Rouzbahani. "Role of Nature in Creation of Iranian Myths." Asian Social Science 12, no. 6 (2016): 123. http://dx.doi.org/10.5539/ass.v12n6p123.

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<p>Nature has always been an important element of myths and religions and had a different standing within ideologies. Because various factors have been involved in creation of myths, this research aims to clarify the role of nature in creation of Iranian myths. Generally, the structure of Iranian myth is a kind of belief in duality of nature, in human and in the conflict forces existing in the world which best are expressed in the continued conflict between good and evil forces. Iran is a country with varied natural geography and can be called the land of great conflicts, so this paper a

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Siddharta, Regina. "Semiotic Analysis of Sampoerna a Mild Image Creation." K@ta Kita 7, no. 3 (2019): 382–90. http://dx.doi.org/10.9744/katakita.7.3.382-390.

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This thesis mainly deals with the process of signification in order to find out what images are being built, how those images are represented, and what messages delivered in Sampoerna A Mild billboard advertisements through the use of semiotic resources. The focus of the writers’ analysis is the advertisements themselves, as the writer uses the process of signification that involves denotation, connotation, and myth. Those theories help the writers in analyzing the meaning of the advertisement first, and then figure out how meaning is created by the advertisement. Meaning in this research is a

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Nastopka, Kestutis. "Two approaches to the myth of city foundations: Syntagmatic and paradigmatic." Sign Systems Studies 30, no. 2 (2002): 503–12. http://dx.doi.org/10.12697/sss.2002.30.2.09.

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Abstract:

The paper discusses the myth of the founding of Vilnius as an example of a myth of city foundation. The myth has received two independent semiotic interpretations. Narrative grammar procedures are applied to the analysis of the mythical story and the semantic code generating the story in the paper “Gediminas’ Dream (Lithuanian myth of city foundation: an attempt at analysis)” by Algirdas Julien Greimas (1971). The sovereignty ideology expressed in the myth, which describes religious and spiritual culture of the Grand Duchy of Lithuania, is linked to the tri-functional model of the IndoEuropean

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Jaillant, Lise. "Myth maker: Malcolm Bradbury and the creation of creative writing at UEA." New Writing 13, no. 3 (2016): 350–67. http://dx.doi.org/10.1080/14790726.2016.1192196.

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