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Academic literature on the topic 'Creation myths'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 March 2023

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Journal articles on the topic "Creation myths"

1

MacIntyre, Ferren. "Creation Myths." BioScience 45, no. 8 (September 1995): 516. http://dx.doi.org/10.2307/1312690.

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Kupperman, Karen Ordahl. "Creation Myths." Historically Speaking 8, no. 4 (2007): 2–5. http://dx.doi.org/10.1353/hsp.2007.0054.

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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 Mesopotamian myths in a different light, but also reveals the indebtedness of Gnostic myths to Near Eastern antiquity.

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Sartini, Sartini, and Luwiyanto Luwiyanto. "Mitos Penciptaan pada Serat Purwakandha Brantakusuman dan Potensi Kajian Filsafatnya." Jurnal Filsafat 30, no. 1 (February 29, 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 Geertz. The results of the study indicate that the myth of the creation of plants in SPB is based on the story of the death of Dewi Tisnawati who was banished to earth. The study of myths about the origin of plants is new because research examining myths related to agriculture and Dewi Sri, the influence of myths in life and human activities, forms of rituals and socio-cultural activities, and the relationship between myths and art, are more related to origin place. The myths in SPB and myths in Indonesia contribute to supporting myth concepts that have been described by great thinkers. The creation myth and other myths in the SPB can be subject to study from the perspective of the branches of philosophy and its conceptual substances can also be criticized philosophically

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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 (August 12, 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 humans’ creations defy their creators. Adam, the android who plays the role of the Golem ultimately reveals himself as a perfect creation, far from what his mythic counterpart is supposed to be and Charlie, his owner and creator, afraid of being inferior to the android, decides to kill him in order to reaffirm the already established human power over the machines.

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Mabey, Richard. "Myths in creation." Nature 352, no. 6338 (August 1991): 766. http://dx.doi.org/10.1038/352766a0.

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Aroshidze, Marine, and Nino Aroshidze. "The great social experiment: when dreams did not turn into reality." Balkanistic Forum 30, no. 3 (October 5, 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, educating the younger generation in the given ideological framework. However, being the most important means of creating myths, language at the same time has enormous potential for its destruction. An analysis of texts criticizing the political ideology prevailing in the Soviet empire allowed us to single out two main types of myth-destroying texts: 1) texts criticizing the existing order (anecdotes, caricatures, parodies, political fables, etc.) and 2) texts that destroy the “information vacuum» (photographic documents, archival documents, autobiographies, etc.). The artistic works of dissidents of socialist ideology (Vladimir Vysotsky, Nikolai Guberman, Alexander Solzhenitsyn, Mikhail Bulgakov, etc.), which often combined both functions, had a special appellative-influencing force. Analysis of the role of language in the creation of myth as a socio-cultural phenomenon on the example of the myths of the Soviet era in the context of modern globalization of knowledge and the interdisciplinary scientific paradigm demonstrated the semiotic mechanism of myth creation and the dynamics of their destruction.

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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) (November 30, 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 dissemination of political myths. The article discusses in detail four main topics from all possible plots of political myths: “the myth of the conspiracy”, “the myth of the golden age”, “the myth of the hero-savior”, “the myth of unity”.

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Merolla, Daniela. "Filming African Creation Myths." Religion and the Arts 13, no. 4 (2009): 521–33. http://dx.doi.org/10.1163/107992609x12524941450082.

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AbstractAfrican film directors have made use of mythology and oral storytelling in countless circumstances. These filmmakers have explored the core role that orality plays in ideas of African identity and used mythological themes as allegorical forms in order to address present-day issues while working under dictatorial regimes. They have turned to mythology and oral storytelling because of their determination to convey an African philosophical approach to the world, often to counter the colonial and neo-colonial oversimplification of African cultures seen as bereft of grand narratives on the self and the world. Identity construction, critical allegorical messages, and philosophical approaches are discussed in this paper by looking at the interplay between verbal narrative and images in two “epic” films: Keïta, l'héritage du Griot (1995) directed by Dani Kouyaté, and Yeelen (1987) directed by Souleymane Cissé.

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Ф.М., ТАКАЗОВ,. "HUMAN CREATION IN OSSETIAN MYTHOLOGY: TYPOLOGICAL ASPECT." Kavkaz-forum, no. 12(19) (December 14, 2022): 45–54. http://dx.doi.org/10.46698/vnc.2022.19.12.002.

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Наиболее фундаментальным и типичным видом мифотворчества осетин являются космогонические мифы. Космогонические мифы повествуют о происхождении космоса в целом и его частей, связанных в единой системе. Основным начальным сюжетом творения мира в осетинской космогонии является происхождение космоса из хаоса. Часть космогонии составляют антропогонические мифы, в том числе о сотворении человека, первой человеческой пары или первых людей. Осетинская мифология, восходящая к индоиранскому наследию, испытала влияние христианства, ислама и кавказской культурной общности. Актуальность исследования мотива творения человека заключается в том, что изучение антропогонических мифов составляет значимое звено по осмыслению целостной мифологической картины мира осетин. На основе типологического сравнения в статье рассматриваются сюжеты, восходящие к библейским мифам о творении человека. Осетинские мифы об Атане и Амане, об Арыге и Магре, несмотря на использование фольклорных традиций осетин при их пересказе, в своей основе сохраняют библейские рассказы об Адаме и Еве, потопе и Ноевом ковчеге. Однако большинство вариантов с мотивом творения человека, хотя имеют типологические схождения в мировом фольклоре, не выходят за рамки традиционного мифотворчества. Сюжет про нартовского героя «Сауасса» представляет интерес тем, что инициатором его сотворения выступает Солнце. В целом, все варианты антропогонических мифов расширяют понимание мифологической картины мира осетин. Для анализа сюжетов с мотивом творения человека были применены историко-культурный, символический и семиологические подходы в рамках типологического и сравнительно-исторического метода. Несмотря на многочисленные работы по мифологии осетин, антропогонические мотивы остались вне поля зрения ученых, что определяет новизну настоящего исследования. The most fundamental and typical type of Ossetian myth-making is cosmogonic myths. Cosmogonic myths tell about the origin of the cosmos as a whole and its parts connected in a single system. The main initial plot of the creation of the world in Ossetian cosmogony is the origin of the cosmos from chaos. Part of the cosmogony consists of anthropogonic myths, including the creation of man, the first human couple or the first people. Ossetian mythology, which dates back to the Indo-Iranian heritage, has been influenced by Christianity, Islam and the Caucasian cultural community. The relevance of the study of the motive of human creation lies in the fact that the study of anthropogonic myths constitute a significant link in understanding the holistic mythological picture of the Ossetian world. Based on a typological comparison, the article examines the plots dating back to the biblical myths about the creation of man. The Ossetian myths about Atan and Aman, about Aryga and Magra, despite the use of Ossetian folklore traditions in their retelling, basically retain the biblical stories about Adam and Eve, the flood and Noah's Ark. However, most variants with the motif of human creation, although they have typological similarities in world folklore, do not go beyond the traditional myth-making. The plot about the Nart hero "Sauassa", although it has typological similarities, is of interest because the Sun acts as the initiator of its creation. In general, all variants of anthropogonic myths expand the understanding of the mythological picture of the Ossetian world. Historical-cultural, symbolic and semiological approaches within the typological and comparative-historical method were used to analyze the plots with the motive of human creation. Despite numerous works on the mythology of the Ossetians, anthropogonic motifs remained out of sight of scientists, which determines the novelty of this study.

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Dissertations / Theses on the topic "Creation myths"

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Holmes, Thomas W. "Creation Myths." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1243973511.

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Findlay, Linda. "Murky waters: navigating through the myths and rules of art making /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2337.

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Moss, Maria. "We've been here before women in creation myths and contemporary literature of the Native American southwest /." Münster : Lit, 1993. http://catalog.hathitrust.org/api/volumes/oclc/30100337.html.

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Rodin, Therese. "The World of the Sumerian Mother Goddess : An Interpretation of Her Myths." Doctoral thesis, Uppsala universitet, Religionshistoria, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-228932.

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The present study is an interpretation of the two myths copied in the Old Babylonian period in which the Sumerian mother goddess is one of the main actors. The first myth is commonly called “Enki and Ninḫursaĝa”, and the second “Enki and Ninmaḫ”. The theoretical point of departure is that myths have society as their referents, i.e. they are “talking about” society, and that this is done in an ideological way. This study aims at investigating on the one hand which contexts in the Mesopotamian society each section of the myths refers to, and on the other hand which ideological aspects that the myths express in terms of power relations. The myths are contextualized in relation to their historical and social setting. If the myth for example deals with working men, male work in the area during the relevant period is discussed. The same method of contextualization is used regarding marriage, geographical points of reference and so on. Also constellations of mythical ideas are contextualized, through comparison with similar constellations in other Mesopotamian myths. Besides the method of contextualization, the power relations in the myths are investigated. According to this latter method, the categories at issue, their ranking, as well as their changed ranking, are noted. The topics of the myths is issues important for the kingship and the country, such as irrigation, trade, health and healing, birth, collective work, artisanry and rivalry. All these aspects are used in order to express what the power relations between the goddess Ninḫursaĝa/Ninmaḫ and the god Enki look like. The relations are negotiated and recalibrated, which leads to the goddess getting a lowered status. Part of the negotiations and recalibrations is gender behavior, which is related to historical developments in society. The present work points to the function of these myths as tools of recalibrating not only deities, but also men and women in society.

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Doerr, Sarah A. "The man and the creation : an inquiry into the modern fascination of king Tutankhamun." Honors in the Major Thesis, University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1075.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
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6

Dorman, Daniel. "Creation Myth." Cleveland State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=csu1493918336967034.

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Schadeberg, Thilo C. "Nguo-nyingi Mkoti: Mwanzishaji wa mji wa Ngoji (Angoche)." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-97766.

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The title of this paper gives three variants of what historically is the same name: Koti = the present-day indigenous name of Koti Island; Ngoji = the older form of the same name; Angoche = the official name of the town, adapted from the name of the AKoti people EKoti is the language of Angoche, a town on the coast of Nampula Province, in Mozambique. EKoti is in most respects very similar to the neighbouring coastal varieties of Makhuwa, but it also has many lexical and morphological items that are derived from Swahili. My colleague F. U. Mucanheia, co-author of our forthcoming grammar of EKoti, has recorded a story about the origin of Koti Island and its people. In the present paper, I summarize the text of this oral tradition, and I compare it to the dynastic traditions from Angoche and to those found in the Kilwa chronicle, pointing out differences but also establishing links.

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Vcislo, Mark Vance. "Sartre's creation myth." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0016/MQ27551.pdf.

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Gabrieli, Silvia. "Il potere performativo della Parola Divina nei miti di Creazione del Vicino Oriente Antico." Doctoral thesis, Università degli studi di Padova, 2017. http://hdl.handle.net/11577/3424726.

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Objective: This thesis aims at identifying and analyze the role of the "Creative Word" or "Performative Word" in myths of creation of the Ancient Near East., through the study of two specific cases: the Memphite Theology in Egypt and the Enuma Eliš in Mesopotamia. Methods: Two case studies were selected according to the definition of the concept of “performativity”, both in cultural and linguistic studies, and through the application of a rigorous methodology for comparisons in humanities. The analysis of the two case studies was preceded by a brief summary and a comparison between the so called “Ritual of the Opening/Washing of the Mouth” in Mesopotamia (mīs pî) and in Egypt (wp·t-rȝ). This comparison was useful for understanding the approach of these two cultures to the same problem: the attribution of a performative value to a cultural/artistic product. The texts were extensively studied in two separate chapters, in which they have been explained according to their respective cultural and chronological backgrounds. In addition to the description of their contexts, they have also been related to other documents with the same cultural provenance (Egypt, Mesopotamia) sharing different degrees of affinity with our two initial texts. Considering all the peculiarities of the two myths (structure and length of the narratives, complexity, language, fruition), their analysis did not develop in a perfectly mirrored way, but on a number of specific issues that have been identified within each text. The comparison was conducted mainly on the analysis of the similarities and differences found in these highlighted topics (linguistic features; how to create; creation as a "divine plan"; terminology; legacy). Conclusions The comparative activity has shown that both traditions shared and elaborated the concept of “Performative Word”, yet in two very different and peculiar ways, specific of the single context. At the end of our investigation it has been possible to draw several conclusions regarding the legacy produced by these two important documents, in relation to other texts written several centuries later than the period in which these phenomena have been produced and enjoyed by an ancient audience.
Obiettivo Questa tesi è volta all’individuazione e all’analisi del ruolo della “Parola Creatrice” o “Parola Performativa” nei miti di creazione del Vicino Oriente Antico. Questo percorso si sviluppa attraverso lo studio di due casi specifici: la Teologia Menfita in Egitto e l’Enūma Eliš in Mesopotamia. Metodo Attraverso la definizione del concetto di “performatività”, sia in ambito culturale, sia linguistico, e grazie ad un’attenta impostazione metodologica per la comparazione nelle discipline storiche-umanistiche, è stato possibile selezionare i due casi studio oggetto della presente indagine. L’analisi dei due testi è stata preceduta da una sintetica presentazione e comparazione del Rituale di Apertura della Bocca in Mesopotamia (mīs pî) e in Egitto (wp·t-rȝ). Tale comparazione si è rivelata utile per comprendere l’approccio di queste due culture al medesimo problema: l’attribuzione di una valenza performativa ad un prodotto culturale/artistico. L’analisi approfondita dei testi è stata affrontata all’interno di due capitoli separati, uno per l’ambito mesopotamico, uno per quello Egiziano. I due casi studio sono stati collocati storicamente e culturalmente, nonché posti in relazione con altri prodotti del medesimo contesto culturale (Egitto, Mesopotamia) aventi diversi gradi di affinità con i nostri due testi. Viste tutte le peculiarità (struttura e lunghezza della narrazione, complessità, lingua, contesto di fruizione) dei due miti, la loro analisi non si è sviluppata in modo perfettamente speculare, bensì su una serie di problematiche specifiche che sono state individuate all’interno di ogni testo. La comparazione si è svolta prevalentemente sull’analisi delle analogie e delle differenze riscontrate in questi specifici argomenti (prospettiva linguistica; modalità di creazione; creazione come “piano divino”; terminologia specifica; eredità). Conclusioni L’attività di comparazione ha portato in luce non solo la presenza, in entrambe le tradizioni, del concetto di “Parola Performativa”, ma anche il suo diverso livello di elaborazione e di specifico impiego all’interno dei diversi contesti culturali. Grazie a quest’indagine è stato possibile anche giungere a delle conclusioni circa l’eredità di questi testi nelle elaborazioni del pensiero del periodo successivo a quello in cui tali fenomeni sono stati prodotti e fruiti.

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Ruivo, Marina Silva. "Uma certa maneira de desejar a liberdade: caminhos da literatura de Carlos Heitor Cony no pós-1964." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8149/tde-24072012-153200/.

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Esta tese objetiva perseguir os caminhos tomados pela ficção de Carlos Heitor Cony depois do golpe civil-militar de 1964, acontecimento que afetou a todo o País e que atravessou em definitivo a vida e a obra do escritor e jornalista. Para tal, centra-se na análise de dois de seus mais relevantes romances, Pessach: a travessia (1967), e Pilatos (1974), debruçando-se nos diálogos que ambos travam com mitos bíblicos, no modo como se relacionaram com os momentos socioculturais vividos pelo Brasil pós-golpe e, ainda, refletindo sobre os lugares que ocupam no seio da trajetória ficcional de Cony. Nessa direção, se a aproximação deliberada do universo político constituiu sem dúvida uma inovação de Pessach, mais significativo parece ser o elemento de que este romance colocou em xeque muitos dos ingredientes anteriores desta produção literária. Ao fazê-lo, acabou por questionar a própria possibilidade de continuidade da literatura do personagem escritor, Paulo Simões; do autor da obra, Cony; e da própria literatura brasileira naquele momento. Depois dele, surgiu Pilatos, inovando no insólito e grotesco de sua linguagem, mas nem por isso deixando de se fundar em muitos pontos de seus predecessores conyanos. E se por um lado pareceu voltar o leme novamente para o rumo da literatura, por outro inaugurou um longo e enigmático silêncio do escritor, a respeito do qual este trabalho procura lançar também mais algumas luzes.
This thesis aims at pursuing the paths taken by Carlos Heitor Conys fiction after the civil-military coup of 1964, event that affected the whole country and definitely crossed the life and work of the writer and journalist. To this end, it focuses on the analysis of the two of his most important novels, Pessach: a travessia (1967), and Pilatos (1974), leaning on dialogues that both have with biblical myths, in the way how they connected with the socio-cultural moment lived in Brazil in the post revolution and, also, reflecting the places they occupy within Conys fictional trajectory. In this direction, if the deliberate approach to the political universe constituted without doubt an innovation of Pessach, more significantly seems to be the element that this novel put into question many of the ingredients prior to this literary production. In doing so, it ended up questioning its own possibility of literature continuity of the writer character, Paulo Simões; of the author of the novel, Cony; and of the Brazilian literature itself at that moment. After this, emerged Pilatos, innovating in unusual and grotesque language, but by no means lacking basis on many points of its conyanos predecessors. And if on one hand it seemed to have turned back the rudder to the direction of literature, on the other hand it inaugurated a long and enigmatic silence of the writer in respect of which this work also seeks to shed some more lights

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Books on the topic "Creation myths"

1

Franz, Marie-Luise von. Creation myths. Boston: Shambhala, 1995.

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John, Ross. Creation myths. East Hampton, N.Y: High Tide Press, 1999.

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Myths of creation. London: Peter Owen, 2003.

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Babylonian creation myths. Winona Lake, Indiana: Eisenbrauns, 2013.

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The creation myths. London: Bloomsbury, 2006.

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Primal myths: Creation myths around the world. San Francisco: HarperSanFrancisco, 1991.

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Sproul, Barbara C. Primal myths: Creation myths around the world. New York: HarperSanFrancisco, 1991.

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American Indian creation myths. Santa Fe, NM: Sunstone Press, 2005.

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Curtin, Jeremiah. Native American creation myths. Mineola, N.Y: Dover Publications, 2004.

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1968-, Leeming Margaret Adams, ed. Encyclopedia of creation myths. Santa Barbara, Calif: ABC-CLIO, 1994.

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Book chapters on the topic "Creation myths"

1

"Creation Myths." In Science and Religion, 77–94. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444317299.ch5.

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"creation myths." In Group Spirituality, 160–63. Routledge, 2004. http://dx.doi.org/10.4324/9780203420355-15.

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Galm, Eric A. "Creation Myths." In The Berimbau, 116–45. University Press of Mississippi, 2010. http://dx.doi.org/10.14325/mississippi/9781604734058.003.0006.

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Earlie, Paul. "Creation Myths." In Derrida and the Legacy of Psychoanalysis, 26–47. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198869276.003.0002.

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This chapter explores a series of ‘creation myths’ in the reception of Freud’s work in France. In understanding myth as a fictive unity that conceals otherwise troubling ‘aporias’ (a term developed here in detail), Derrida’s work provides a useful lens through which to understand a number of recurrent gestures on the part of Freud’s French inheritors, from passionate devotion to forceful denials of indebtedness, from open hostility to bitter personal and professional rivalries. The resistance of Freud’s textual legacy to interpretation means that it is always accompanied by attempts to mythologize what remains irreducibly plural or undecidable in Freud’s writings, an argument tested here through readings of Claude Lévi-Strauss, Michel Foucault, Jean-Paul Sartre, and Jacques Lacan. If each of the latter seek to recuperate the singular meaning of Freud’s work for a particular concern of the present (anthropological, clinical, existentialist, or linguistic), for Derrida the legacy of psychoanalysis can never be appropriated without remainder, an impossibility which is also the paradoxical source of the rich possibilities generated by Freud’s thought.

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Redfern, Walter. "Creation Myths." In All Puns Intended, 41–49. Routledge, 2017. http://dx.doi.org/10.4324/9781351198158-5.

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"Introduction: Creation Myths." In The Jamestown Project, 1–11. Harvard University Press, 2007. http://dx.doi.org/10.4159/9780674027022-002.

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"Archaic Creation Myths." In The Poetics of Myth, 199–202. Routledge, 2014. http://dx.doi.org/10.4324/9781315050263-24.

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Swartz, Michael D. "Myths of Creation." In The Signifying Creator, 13–32. NYU Press, 2012. http://dx.doi.org/10.18574/nyu/9780814740934.003.0002.

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"Evolution and Creation." In Myths and Fictions, 141–60. BRILL, 1993. http://dx.doi.org/10.1163/9789004451940_008.

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"Front Matter." In Babylonian Creation Myths, i—iv. Penn State University Press, 2013. http://dx.doi.org/10.5325/j.ctv18r6rfr.1.

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Conference papers on the topic "Creation myths"

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Ilikaev, Aleksandr. "FINNO-UGRIC AND MARI MYTHS ABOUT THE CREATION OF THE WORLD: A COMPARATIVE ANALYSIS." In Марийская Традиционная Религия: история и современность. Йошкар-Ола: государственное бюджетное научное учреждение при Правительстве Республики Марий Эл "Марийский научно-исследовательский институт языка, литературы и истории им. В.М. Васильева", 2022. http://dx.doi.org/10.51254/978-5-94950-120-7_2022_05.

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Abdul Razak, Norhanim. "FROM CREATION OF THE UNIVERSE TO A WHALE RIDER: EXPLORING TRADITIONAL TALES IN THE DIGITAL PROMOTION OF NEW ZEALAND." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.027.

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The paper applied a content analysis method to examine how myths and legends have been employed by the promotional organization in portraying New Zealand on the official tourism website. The assessment of the website uncovered six main legends which have been presented in the promotion of New Zealand to potential tourists. These traditional tales have been incorporated into the website chiefly as part of Maori heritage attributes in which purakau (the Maori term for legends) represents among crucial aspects in understanding their worldviews and cultural identities. Legends narrating fishing voyages involving demi gods offers a mythological explanation of the origin of the geological formation of islands of New Zealand were presented more than once on the website. Among the legends presented to readers on the websites encompass stories of Tane Mahuta, which depicts the tale of the sky father, the earth mother, and the creation of the world of light that humans live in today. Another unique legend, Paikea the whale rider, is featured as part of the description of a whale-watching attraction in Kaikoura, Christchurch. The overall analysis uncovered that legendary tales are incorporated into the website as the part historical origin of Maori people and in the promotion of several tourist attractions in New Zealand. From a tourism perspective, the representation of these tales enhances the appeal of destinations and make them stand out to visitors. The inclusion of the purakau offers tourists a deeper understanding of the cultural heritage of this country. Furthermore, Maori worldviews on the creation of the universe and formation of the natural environment are transpired. It is noticeable through these legends that Maori people strongly respect their ancestors and highly appreciated natural resources. Finally, the emphasis on environmental conservation and sustainability as ingrained in the tales further supported the overall promotional tagline of 100% Pure New Zealand and the inclusion of Tiaki Promise a commitment to care for New Zealand, for now, and for future generations on the official tourism website.

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Савкина, С. Б. "ABOUT THE APPLICATION OF THE ANALYTICAL AMPLIFICATION METHOD IN THE THERAPY OF A PATIENT WITH BORDERLINE MENTAL DISORDER BASED ON THE FAIRY TALE «GO THERE — I DON'T KNOW WHERE, BRING THAT — I DON'T KNOW WHAT»." In Антология российской психотерапии и психологии. Crossref, 2021. http://dx.doi.org/10.54775/ppl.2021.98.50.017.

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В данной статье описан фрагмент психотерапевтической работы в парадигме юнгианского анализа с использованием метода амплификации с пациентом, имеющим пограничное расстройство психики. Амплификация — инструмент аналитической работы, введенный в практику К.Г. Юнгом, позволяющий исследовать и интерпретировать явные и скрытые психодинамические процессы через символический язык. По сути процесс амплификации — осмысление индивидуальной психической жизни индивида посредством использования коллективного опыта знаний: мифов, легенд, сказок и т.п. Современная психология, считал Юнг, так или иначе, имеет дело с продуктами бессознательной фантазии - мифологическими и сказочными мотивами, наиболее объективно отражающими динамику психической жизни. «Пользуясь методом мифологической амплификации, мы выбираем те или иные аналогии потому, что их смысловое ядро идентично содержанию исследуемых процессов или в каком-то отношении походит на него. Принимая в качестве данности, что все, когда-либо выраженное человеком в словесной или образной форме, обладает абсолютной психической реальностью, мы можем утверждать, что любая аналогия помогает уточнить, объяснить и подтвердить наше толкование мотивов бессознательных процессов» [4]. В случае с данным пациентом универсально подошла русская народная сказка «Пойди туда — не знаю куда, принеси то — не знаю что» [22]. Опираясь на исследования признанных авторов психоанализа и аналитической психологии, амплификацию этой сказки можно рассматривать как абрис мужского пути индивидуации, «синтетического процесса», описанного К.Г.Юнгом [12]. «Возможной целью, здоровым предназначением ассимилирующих процессов является путь индивидуации, подразумевающий самоосуществление, становление человека самим собой. Индивидуация от лат. in-dividuus означает «неделимый», «неразделенный», «неразведенный», «нерасщепленный» [19]. Индивидуация предполагает достижение психически нового интегрированного состояния, установление устойчивой связи между эго (осознаваемый идентифицированный образ «Я») и архетипом Самости (сложный центр психической жизни, соединяющий бессознательные и сознательные знания человека о себе самом и трансформирующий личность,). Амплификация данной сказки позволяет исследовать внутрипсихическое взаимодействие архетипической пары — маскулинного начала в сознательном поле мужчины и женского в его бессознательном — на разных этапах развития. Подобное взаимодействие отражает реальные отношения с противоположным полом, отзеркаливая внутреннюю/внешнюю мужскую/женскую часть личности. Также данная амплификация дает возможность предположить, что является основным фактором, «запускающим» процесс индивидуации у мужчин. This article describes a fragment of psychotherapeutic work in the paradigm of Jungian analysis using the amplification method with a patient with borderline mental disorder. Amplification is a tool of analytical work introduced into practice by C.G. Jung, which allows to investigate and interpret explicit and hidden psychodynamic processes through symbolic language. In essence, the amplification process is the comprehension of an individual's individual mental life through the use of collective experience of knowledge: myths, legends, fairy tales, etc. «In myths and fairy tales, as in dreams, the soul tells its own story, and the interaction of archetypes is revealed in its natural frame: "creation, re-creation, eternal spirit eternal entertainment»[13]. In the case of this patient, the Russian folk tale «Go there — I don't know where, bring that — I don't know what» was universally suitable [22]. Based on the research of recognized authors of psychoanalysis and analytical psychology, the amplification of this fairy tale can be considered as an outline of the male path of individuation, a «synthetic process» described by C.G. Jung[12]. «A possible goal, a healthy purpose of assimilating processes is the path of individuation, implying self-fulfillment, becoming a person himself. Individuation from Lat. in-dividuus means «indivisible», «undivided» [19]. Individuation presupposes the achievement of a psychically new integrated state, the establishment of a stable connection between the ego (a conscious identified image of the «I») and the archetype of the Self (a complex center of mental life that connects the unconscious and conscious knowledge of a person about himself and transforms the personality). The amplification of this fairy tale allows us to explore the intrapsychic interaction of the archetypal pair — the masculine principle in the conscious field of a man and the female in his unconscious — at different stages of development. Such interaction reflects a real relationship with the opposite sex, mirroring the inner/outer male/female part of the personality. Also, this amplification makes it possible to assume that it is the main factor «triggering» the process of individuation in men.

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Gherman, Oxana. "Ion Vatamanu: the Poetry of Vegetal Pulsations." In Conferință științifică internațională "Filologia modernă: realizări şi perspective în context european". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2022. http://dx.doi.org/10.52505/filomod.2022.16.21.

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The article proposes a hermeneutic approach to the vegetal motifs and symbols in Ion Vatamanu’s poetry. The author explores the ideational space of the great themes of the poetry of his times (love, homeland, maternal spirit, death, eternity etc.) and transposes into concrete visual or acoustic, olfactory or tactile images, man’s reactions to the greatness of divine creation, the revelation of the macrouniverse pulsating movements reflected in the microuniverse. The system of meanings of the symbolic elements of flora and the phenomenon of cyclical regeneration of living matter configure a new myth of anthropogenesis, based the idea of the vegetable origin of the human being. An impressive range of feelings is reflected in the images that capture the euphonies of nature’s metamorphoses. The leitmotif of the leaf, in the creation of Ion Vatamanu, triggers the creative energies, generates the artistic word, the significant nucleus of which concentrates the history of the entire universe becoming.

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Kuchhumova, Maria. "THE MYTH OF THE CREATOR AS A COMPONENT OF M. TSVETAEVA'S AUTOBIOGRAPHICAL MYTH." In World literature Cultural Codes. Baskir State University, 2021. http://dx.doi.org/10.33184/kkml-2021-11-19.13.

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Lekić, Romana, Branimir Blajić, and Tena Franjić. "INTERPRETATION OF MYTHICAL LANDSCAPE AND HOLY GEOGRAPHY IN CREATIVE CULTURAL TOURISM." In Tourism in Southern and Eastern Europe. University of Rijeka, Faculty of Tourism and Hospitality Management, 2017. http://dx.doi.org/10.20867/tosee.04.1.

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This paper presents a scientific analysis of the topic of interpretation of intangible heritage in tourism – through the myth of the arrival of the Slavs. By planned design, myth becomes a real tourist attraction. Embarking from the postulates of the paper, we try to explain the importance of the local community for the interpretation of the intangible heritage and of establishing a sustainable system of its interpretation. The paper makes an effort to emphasize and prove the exceptional relevance of animation for the shaping and developing of a tourist product. Interdisciplinary features of the paper impose the use of recent sources from a variety of scientific fields and disciplines (archaeology, anthropology, phylology, cultural creative tourism, economy of experience). This entire paper has features of a scientific review which mostly uses desk method and deconstruction analysis aimed at intangible heritage and interpretative capacities in animation, within the economy of experience. The process of interpretation, which includes recognition and shaping or 'packaging', converts the myth into a tourist product. This packaging is not a mere cosmetic process which would help improve the product or simplify it. Interpretation is actually the essence, or the basic content of the product, which is sold in order to enrich the tourist offer by traditional elements which, in a large measure, form base of the national and regional identity. The contribution of this paper is the animation model for the interpretation of intangible heritage in a tourist destination of cultural tourism, which gives guidelines for the interpretation and formulation of intangible heritage for tourist purposes at a more subtle and higher level, outside the hitherto known frame of predictable and familiar processes.This model indicates the way to interpret the myth and to recognize and register its particular parts through the system, in the space, as local, regional and national attraction, which is illustrated by the example of 'holy geography'. A special contribution is in the change of paradigm, where it is shown that a tourist area can be interpreted in a novel, original way, as a spiritual resource for tourists visiting the area, and for the local population.

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Loveless, Richard L. "Identifying new myths for convergence and creative collaboration in the age of digitalia." In SIGGRAPH07: Special Interest Group on Computer Graphics and Interactive Techniques Conference. New York, NY, USA: ACM, 2007. http://dx.doi.org/10.1145/1280120.1280265.

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Nivat, Georges. "“TRACTS OF RUSSIAN MEMORY” OR THE MAIN “NESTS” OF MEMORY IN RUSSIA." In 49th International Philological Conference in Memory of Professor Ludmila Verbitskaya (1936–2019). St. Petersburg State University, 2022. http://dx.doi.org/10.21638/11701/9785288062353.02.

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In this text, are given the plan and main contributions that are gathered in a collective work directed by Prof. Georges Nivat, Les sites de la mémoire russe. The first volume, Géographie de la mémoire russe, was published in 2007, the second one, Histoire et mythes de la mémoire russe, in 2019. The word “site” is meant as a prominent detail in the landscape and translated into Russian as “Uročišča”. The aim is to give a view of the main “sites” and debates that have arisen along Russian historiography since the 18th century. The “invention” of the “Chronicles” is one spectacular example. It goes from the first publication in 1846 to our days. Literature, painting, and music have constructed the Russian memory in the 18th century. Mussorgsky himself researched in the archives who were the Old believers, before writing his opera “Khovanshchina”. Ethnography appeared in the first half of the 19th century, the came great museums at the two extremities of the Empire, and a great number of ethnographical local museums are innumerable in Russia, have saved a lot of artefacts during the Soviet vandalistic period. Folklore was studied and local troubadours were registered until the end of the Soviet era. Emperor Peter the Great was keenly aware of the importance of creating his own myth during his lifetime, and succeeded, his role is still the main debate of Russian historiography and a very prominent site of memory. Loss of memory began early in the Soviet regime, loss of proletarian memory and as well as of peasant memory. Refs 9.

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Agnihotri, Seema. "SOCIAL SCIENCE AS A PANACEA FOR CREATING A PEACEFUL WORLD: MYTH OR REALITY." In International Conference on Social Sciences. The International Institute of Knowledge Management (TIIKM), 2018. http://dx.doi.org/10.17501/icoss.2017.4109.

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Nikolaishvili, Nino. "THE COSMIC MODEL AND THE LITERARY TRANSFORMATION OF THE CREATION MYTH IN CLIVE LEWIS’ “THE CHRONICLES OF NARNIA”." In INTCESS 2022- 9th International Conference on Education & Education of Social Sciences. International Organization Center of Academic Research, 2022. http://dx.doi.org/10.51508/intcess.202254.

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Reports on the topic "Creation myths"

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Davis, Steven, John Haltiwanger, and Scott Schuh. Small Business and Job Creation: Dissecting the Myth and Reassessing theFacts. Cambridge, MA: National Bureau of Economic Research, October 1993. http://dx.doi.org/10.3386/w4492.

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Krushelnytska, Sofiia. UKRAINE’S IMAGE IN THE FRENCH MEDIA DURING THE EVENTS OF 2004. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11065.

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The article examines the formation of the image of Ukraine by the French media during the Orange Revolution. The main factors influencing the tone of publications and difficulties in creating a positive external image of Ukraine in the French media are identified. The article is aimed at the analysis of scientific research on the influence of the French media on the formation of the image of Ukraine and its role in international socio-political processes. The study analyzes the materials of French journalists in the media, written during the events in 2004. The main factors influencing the formation of positive features of the Ukrainian state are identified. The main changes in perceptions of Ukraine in the French media are systematized. The influence of the media on the formation of the image and security of the state is determined. The main peaks of interest in Ukraine from foreign mass media are analyzed. Stereotypes and myths in the image of Ukraine that should be destroyed have been identified. The article also analyzes the role of the Orange Revolution in forming a positive image of Ukraine for foreign recipients. It is also investigated what factors influence the information space of the state and its role in image formation. Examples of Russian influence on the French media in order to undermine Ukraine’s image at the international level are given. Articles, radio and TV materials are offered as an example of interest and attention to the events of 2004. At the same time, the need to control the information that enters the information space outside Ukraine has been demonstrated. However, the positive effects of the image on the support of Ukraine by foreign partners have been identified.

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