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Books on the topic 'Founder myth'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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1

Inventing George Washington: America's founder in myth and memory. Harper, 2011.

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2

The genealogy of Greek mythology: An illustrated family tree of Greek myth from the first gods to the founders of Rome. Gotham Books, 2003.

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3

Cussler, Clive. Atlantis found. BCA, 2000.

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Cussler, Clive. Atlantis Found. G. P. Putnam's Sons, 1999.

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Cussler, Clive. Atlantis found. Thorndike Press, 2000.

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Cussler, Clive. Atlantis Found. Penguin Group USA, Inc., 2008.

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7

The Myth Of Separation: What is the correct relationship between Church and State? : A revealing look at what the Founders and early Courts really said. 3rd ed. WallBuilder Press, 1992.

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Cussler, Clive. Atlantis Found: A Dirk Pitt Novel. Penguin Books Ltd, 2001.

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9

Street, Karen. BA Film and Video thesis 1988: Looking at the Big Picture : Connections between the Powerful Female Found in Myth, Jungian Psychology and the 'New Film Noir'. LCP, 1988.

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10

Lewis, A. David. Some new kind of slaughter, or, Lost in the flood (and how we found home again): Diluvian myths from around the world. Archaia Entertainment, 2009.

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11

author, Ganeri Anita 1961, ed. An illustrated guide to mythical creatures: A wondrous introduction to the varied life-forms of hearsay found in the myths, legends, and folklore of cultures around the world. David West Children's Books, 2009.

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12

Barbara, Fienberg, and Gamble Kim ill, eds. Tashi lost in the city. Allen & Unwin, 2004.

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13

Rosman, Moshe. Founder of Hasidism. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781906764449.001.0001.

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The Ba’al Shem Tov is an elusive subject for historians because documentary evidence about his life is scanty and equivocal. Until now, much of what was known about him was based on stories compiled more than a generation after his death, many of which serve more to mythologize him than to describe him. The portrait that this book provides is drawn from life instead of from myth. The book goes further than any previous work in uncovering the historical Ba’al Shem Tov. Additionally, documents in Polish and Hebrew discovered by the author during research for the book enable a detailed description of the cultural, social, economic, and political context of the Besht’s life to be given.The book supplies the history behind the legend. It presents the most convincing description that can be drawn from the existing documentary evidence, changing our understanding of the Besht and with it the master-narrative of hasidism. A new introduction considers what has changed in the study of hasidism since the influential first edition was published. New approaches, new sources, and new interpretations have been introduced, and these are critically assessed. Criticisms of the original edition are answered and key issues reconsidered, including the authenticity of the various versions of the Holy Epistle; the ways in which Jacob Joseph of Polonne’s books can be utilized as historical sources; and the relationship to history of the stories about the Ba’al Shem Tov in the hagiographical collection Shivhei Ha-Besht.
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14

Towers, Eric. Dashwood: The Man and the Myth : The Life and Times of the Hell Fire Club's Founder. Crucible, 1987.

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15

Hartmann, Anna-Maria. Stephen Batman, Edmund Spenser, and Myth as an Art of Discernment. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807704.003.0003.

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Stephen Batman’s Golden Booke of the Leaden Goddes (1577) was the first English Renaissance mythography. It consists of three sections on false gods: the first on pagan deities, the second on Catholic saints, and the third on Protestant sectarians. Batman calls Roman mythology a ‘straunge entermixed strategeme’, which unites two aspects of the ancient past usually seen as contradictory: exemplary Roman virtue and the worship of idols. In contrast with the pagans, the Catholic and Protestant idols become increasingly more pernicious and more difficult to identify. The most dangerous form of idolatry is that of the Family of Love, and Batman’s Golden Booke was regarded as a work aimed at their founder in the years after its publication. The final section of this chapter looks at how Spenser’s use of mythology in Book II, Canto xii of The Faerie Queene is directly analogous to Batman’s in The Golden Booke.
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16

Segal, Robert A. 3. Myth and religion. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780198724704.003.0004.

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‘Myth and religion’ explores how twentieth-century theories from religious studies have sought to reconcile myth with science by reconciling religion with science. One tactic has been to re-characterize the subject matter of religion and therefore of myth. Another has been to elevate seemingly secular phenomena to religious ones. As part of this elevation, myth is no longer confined to explicitly religious ancient tales. Plays, books, and films are like myths because they reveal the existence of another, often earlier world alongside the everyday one—a world of extraordinary figures and events akin to those found in traditional myths.
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17

Deken, Gary, and Ryan Deken. Myths Found on Vases. CreateSpace Independent Publishing Platform, 2018.

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18

Leuchter, Mark. The Levites and the Early Israelite Monarchy. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190665098.003.0005.

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The biblical record indicates that the Levites had tense and even hostile relations with Israel’s first kings (with the exception of David), especially the founder of the northern state, Jeroboam b. Nebat. Jeroboam’s cultic initiatives carried a more dramatic political and mythic tone than is often assumed. Devotion to the northern state cult functioned not only as a rehearsal of Emergent Israel’s liberation from Egypt but also as a liberation from the memory of the Davidic kings; this included a marginalization of the Levites once associated with David. In pursuing this avenue of action, Jeroboam usurped Levite mythologies, resetting them within a state-based context—including the formation of a northern Exodus narrative that presented Moses as a prefiguration of Jeroboam. Family-based religion was intertwined with the state cult to reinforce this, writing Levite ideology almost entirely out of the national myth.
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19

Geiger, Roger L. John W. Boyer, The University of Chicago: A History (Chicago: University of Chicago Press, 2015), 676pp. ISBN: 9780226242514. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807025.003.0020.

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This chapter reviews the book The University of Chicago: A History (2015), by John W. Boyer. Founded in 1892, the University of Chicago is one of the world’s great institutions of higher learning. However, its past is also littered with myths, especially locally. Furthermore, the university has in significant ways been out of sync with the trends that have shaped other American universities. These issues and much else are examined by Boyer in the first modern history of the University of Chicago. Aside from rectifying myth, Boyer places the university in the broader history of American universities. He suggests that the early University of Chicago, in its combination of openness and quality, may have been the most democratic institution in American higher education. He also examines the reforms that overcame the chronic weaknesses that had plagued the university.
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20

Larson, Stephanie. Meddling with Myth in Thebes. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198744771.003.0007.

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This chapter discusses an Attic red-figure vase found on the Ismenion hill, in Thebes in Greece; the vase changes the iconography of the canonical Panhellenic grypomachy scene by substituting a sphinx, a symbol of local Theban significance. The chapter sets this vase into the context of sphinx imagery and adduces other vases from both within and outside Boeotia as evidence for a link between the image of the sphinx and the myth of Oedipus. It also suggests that this substitution on the vase could be seen as following a Theban trend in altering details of myth to fit local interests, as seen also in the earlier literary works of the Theban poet Pindar.
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21

van Ham, Carolien, and Jacques Thomassen. The Myth of Legitimacy Decline. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198793717.003.0002.

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This chapter comprises an empirical evaluation of trends in political support within established democracies, to evaluate whether there is indeed a trend toward declining political support in established democracies. Using a variety of comparative data sets, i.e. the World Values Surveys, European Values Surveys, the European Election Studies, and the Eurobarometer surveys, this chapter reevaluates the empirical evidence for declining legitimacy, comparing trends in political support in sixteen established democracies from the mid-1970s to 2015. No consistent evidence is found for declining political support after the mid-1970s. Rather than a clear-cut long-term decline in political support that is apparent across established democracies, there is large variation between countries both in levels and trends of support. These findings call for a critical reappraisal of existing theories of legitimacy decline: how valid are such theories if the predicted outcome, i.e. secular decline of political support, does not occur?
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22

Hunter, Richard. Serpents in the Soul. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198744771.003.0016.

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This chapter discusses Dio Chrysostom’s ‘Libyan myth’, which tells of savage serpent-women who ate any man they found, until they were destroyed by Heracles; Dio explains that this myth is an allegory about destructive passions in the human soul. The chapter discusses the narrative technique with which Dio tells a story which mixes mythic and historical time; the chapter also traces the intellectual roots of the essay back to Plato and discusses what it can teach us about how myth was understood and used in antiquity. In addition, the chapter considers the relation between Dio’s myth and the scenes in the Libyan desert in Apollonius’ Argonautica and Lucan’s Civil War.
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23

Pollmann, Judith. Living Legends: Myth, Memory, and Authenticity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198797555.003.0006.

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What did it take for a pre-modern memory to live on and become legendary? This chapter shows that for legends to emerge, persist, and to make it beyond its local world, they needed not only mythical characteristics but also the flavour of authenticity provided by the practice of memory. Three case studies show how this could be achieved. The transmission of tales was definitely affected by the appearance of new media, new figures of authority, and new notions about evidence. Yet the application of new criteria for historical evidence from the seventeenth century did not necessarily result in the decline of legends. By declaring such stories mythical and by using the existence of memory practices as evidence of their long-standing mythical significance as well as their historical kernel, scholars soon found reasons to go on taking them seriously as an object of study and of historical enquiry.
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24

Reynolds, Elder George. The Myth of the "Manuscript Found" Or the Absurdities of the "Spaulding Story". CreateSpace Independent Publishing Platform, 2016.

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25

Reynolds, George. The Myth of the Manuscript Found or the Absurdities of the Spaulding Story. Kessinger Publishing, 2006.

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26

Lewis, Virginia M. Myth, Locality, and Identity in Pindar's Sicilian Odes. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190910310.001.0001.

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Myth, Locality, and Identity in Pindar’s Sicilian Odes argues that Pindar engages in a striking, innovative style of mythmaking that represents and shapes Sicilian identities in his epinician odes for Sicilian victors in the fifth century BCE. While Sicily has been thought to be lacking in local traditions for Pindar to celebrate, this book argues that the Sicilian odes offer examples of the formation of local traditions: the monster Typho whom Zeus defeated to become king of the gods, for example, now lives beneath Mt. Aitna; Persephone receives the island of Sicily as a gift from Zeus; and the Peloponnesian river Alpheos travels to Syracuse in pursuit of the local spring nymph Arethusa. By weaving regional and Panhellenic myth into the local landscape, as the book shows, Pindar infuses physical places with meaning and thereby contextualizes people, cities, and their rulers within a wider Greek framework. During this time period, Greek Sicily experienced a unique set of political circumstances: the inhabitants were continuously being displaced, cities were founded and resettled, and political leaders rose and fell from power in rapid succession. This book offers the first sustained analysis of myth in Pindar’s odes for Sicilian victors across the island that accounts for their shared cultural contexts.
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27

Freedman, Linda. William Blake and the Myth of America. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813279.001.0001.

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This book tells the story of William Blake’s literary reception in America and suggests that ideas about Blake’s poetry and personality helped shape mythopoeic visions of America from the abolitionists to the counterculture. It links high and low culture and covers poetry, music, theology, and the novel. American writers have turned to Blake in times of cataclysmic change, terror, and hope to rediscover the symbolic meaning of their country. Blake entered American society when slavery was rife and civil war threatened the fragile experiment of democracy. He found his moment in the mid-twentieth-century counterculture as left-wing Americans took refuge in the arts at a time of increasingly reactionary conservatism, vicious racism, pervasive sexism, dangerous nuclear competition, and an increasingly unpopular war in Vietnam, the fires of Orc raging against the systems of Urizen. Blake’s America, as a symbol of cyclical hope and despair, influenced many Americans who saw themselves as continuing the task of prophecy and vision. Blakean forms of bardic song, aphorism, prophecy, and lament became particularly relevant to a literary tradition which centralized the relationship between aspiration and experience. His interrogations of power and privilege, freedom and form resonated with Americans who repeatedly wrestled with the deep ironies of new world symbolism and sought to renew a Whitmanesque ideal of democracy through affection and openness towards alterity.
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28

Sikapa, Frank. Slaying Racial Harassment Myth: How I Found Success Without Stress. My Memoirs & True Story. Authorhouse, 2003.

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29

Ariadne's Thread: A Guide to International Tales Found in Classical Literature (Myth and Poetics). Cornell University Press, 2002.

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30

Whitmarsh, Tim. Return to Joseph. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199742653.003.0011.

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The story of Joseph became centrally important in Hellenistic Judaism. This chapter considers the biblical context of the (relatively late) ‘novella’ found in Genesis, reading it primarily as an aetiological myth about the emergence of agricultural storage in a settled urban environment.
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31

Puccini, Beatriz Cicala. Consciência política e humanização do parto a luta pelo direito à formação de obstetrizes na Universidade de São Paulo. Brazil Publishing, 2021. http://dx.doi.org/10.31012/978-65-5861-345-9.

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In today's globalized world, violence is structural and connected to the still unmet demands of society. Brazil has one of the highest violence rates, aided by the chronic socio-economic inequality which our political model insists on reproducing and deepening. Violence against women has pride of place in this picture. In the Europe of XVIII century, women's vocation for motherhood was praised, aligned with philosophical values and discourses of the time, giving rise to unconditional love as a true myth founder of the ideology in the bourgeois economy of early capitalism. The idea of a paradigmatic body is anchored in a dualism that is both physiological and anatomic and in which ethical, moral, psychological and socio-cultural aspects will unveil. The transition from home childbirth to hospital childbirth initiates the phase of maternity and childhood protective public policies. A consequence, however, was shutting out feminine participation, preventing its main role in childbirth and resulting in us boasting one of the highest indexes of unnecessary C-sections in the world. The modern woman has gained a lot in autonomy. She has freed herself from moral, social and legal ties, nevertheless she is and always will be the owner of the biological body that is capable of generating a new life and guarantee the preservation of human species. The humanization of birth and the health of mother and child is pressing in the country, along with international reference organizations in this area, as the author of the present work defends and proves.
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32

Cussler, Clive. Atlantis found. Berkley, 2001.

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33

Cussler, Clive. Atlantis Found. Berkley Trade, 2004.

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34

Atlantis Found. Tandem Library, 2002.

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35

Cussler, Clive. Atlantis Found. Putnam Pub Group (a), 2005.

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36

Arvidsson, Stefan. Myths and Utopias, Critics and Caretakers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190911966.003.0006.

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This chapter presents a more direct challenge to Bruce Lincoln’s work, arguing that a purely critical method is ultimately insufficient and that a balanced approach to the study of religion also requires space for hope—that is, the hope for a possible future of the sort found in utopian narratives. Examining a wide range of narrative forms, from folktales and legends to utopian and dystopian myths, the chapter makes a strong case for the importance of humanistic scholarship in the twenty-first century. This would include not only the critical interrogation of religious narratives that Lincoln advocates but also a more hopeful exploration of the ways in which these narratives can open new ways of imagining the future.
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37

Helfont, Samuel. Iraq’s Religious Landscape in the Wake of the Gulf War. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190843311.003.0008.

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This chapter discusses changes in Iraq’s religious landscape during and after the Gulf War. Because Saudi Arabia was a major adversary of the regime during the conflict, the Saudi-backed Wahhabism/Salafism became a significant threat. The regime reorganized its institutions to deal with Wahhabism and Salafism, terms that it viewed as synonymous. Several of the regime’s institutions, such as the Popular Islamic Conference Organization and the Saddam University for Islamic Studies, were originally founded with Saudi assistance. Now these institutions needed to purge Saudis and their allies from them. Following the Gulf War, there were major uprisings in the Shi’i-dominated areas of Iraq. This chapter also discusses how the regime dealt with those uprisings and dispels the popular myth that the regime’s policies were driven by Sunni sectarianism.
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38

Cussler, Clive. Atlantis Found (Dirk Pitt Adventure). Putnam Berkley Audio, 1999.

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39

Cussler, Clive, and J. Stephen Lang. Atlantis Found (Dirk Pitt Novels). Putnam Berkley Audio, 1999.

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40

Erish, Andrew A. Vitagraph. University Press of Kentucky, 2021. http://dx.doi.org/10.5810/kentucky/9780813181196.001.0001.

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For more than a century, the origin story of the American film industry has been that the founders of Paramount and Fox invented the feature film, that Universal created the star system, and that these three companies (along with the heads of MGM and Warner Bros.) were responsible for developing the multi-billion-dollar business we now know as Hollywood. Unfortunately for history, this is simply not true. Andrew A. Erish's definitive history of this important but oft-forgotten studio compels a reassessment of the birth and development of motion pictures in America. Founded in 1897, the Vitagraph Company of America (later known as Vitagraph Studios) was ground zero for American cinema. By 1907, it was one of the largest film studios in America, with notable productions including the first film adaptation of Les Misérables (1909); The Military Air-Scout (1911), considered to be one of the first aviation films; and the World War I propaganda film The Battle Cry of Peace (1915). In 1925, Warner Bros. purchased Vitagraph and all of its subsidiaries and began to rewrite the history of American cinema. Drawing on valuable primary material overlooked by other historians, Erish challenges the creation myths marketed by Hollywood's conquering moguls, introduces readers to many unsung pioneers, and offers a much-needed correction to the history of commercial cinema.
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41

Cussler, Clive. Atlantis Found: A Dirk Pitt Novel. Michael Joseph, 2000.

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42

Atlantis Found: A Dirk Pitt Novel. Penguin Books, 2001.

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43

Cussler, Clive. Atlantis Found: A Dirk Pitt Novel. Michael Joseph Ltd, 2001.

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44

Wolfsdorf, David Conan. Hesiod from Aristotle to Posidonius. Edited by Alexander C. Loney and Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.47.

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This chapter examines the reception of Hesiod in ancient Greek and Roman philosophy, from Aristotle to Posidonius. The discussion focuses on the contributions of the Peripatetics, Epicureans, and Stoics, the only philosophical schools within this period for which the author has found evidence of Hesiodic reception. Two Hesiodic passages above all seem to have captured the attention of these philosophers: the genesis of the primordial divinities in Theogony and the Myth of Ages, especially the golden age in Works and Days. Granted the importance of these passages and their provision of one unifying thread within this particular history, philosophical interest in and use of Hesiod over the three centuries in question was diverse and complex. The reception is in fact not tightly unified at all.
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45

Ammen, Sharon. The Road to Rainbow’s End. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040658.003.0008.

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This chapter follows May Irwin’s personal and public life from 1915 to her last performance of the “Frog Song” at a Mark Twain centennial celebration in 1935 followed by her retirement to the Thousand Islands and her death in 1937. The author then analyzes the five interconnected strategies that Irwin used to maintain success, including her use of domesticity and its connection to the private sphere/public sphere argument in feminism. She also looks at how Irwin embodied the American myth of success and concludes that Irwin’s most skillful balance of shifting identities was in her performance of the coon song. Irwin unconsciously embodied the combination of love and envy that critic Eric Lott has found in the dominant white culture’s attempt at black cultural appropriation.
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Fowler, Robert L. Imaginary Itineraries in the Beyond. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198744771.003.0014.

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This chapter explores the contrasting conceptions of the Beyond (whether the afterlife, or the fantastic world at and beyond the fringes of our own) found in Homer, Pherecydes of Athens, and Herodotus. In Homer, the interpenetration of the two worlds is remarkable, and related both to his conception of the Beyond and his poetic aims. In Pherecydes, so far as our fragmentary evidence permits us to determine, there is no clear demarcation between the worlds, in spite of his clear cartographic and historiographic instincts; for him, history and myth are one. Herodotus has a transitional band or bands between Here and There (which, being beyond certain knowledge, he refuses to map); his extraordinary manoeuvres to determine what can and cannot be known of these border territories tell us much about his historical method.
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47

Shushan, Gregory. Africa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.003.0003.

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There are very few examples of African near-death experiences (NDEs) or statements that afterlife beliefs were grounded in them. This corresponds to beliefs that often bore few similarities to NDEs, a scarcity of relevant myths, and revitalization movements that lacked any significant relationship to NDEs. Instead, there were many myths explaining why people do not return from death; beliefs in the continued presence of ancestor spirits on Earth, and fear of their potential malevolent influence; shamanic practices that focused on possession and sorcery rather than soul travel; negative attitudes toward death, the dead, and the possibility of their return; burial practices that would not have facilitated revival; and simply a lack of interest in otherworldly afterlife speculations. When such beliefs were found, however, they did bear similarities to NDEs, perhaps indicating distant cultural memories of such experiences.
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48

Fischer, Nick. The Mythology of Anticommunism. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040023.003.0011.

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This chapter examines the myth of conspiracy theory perpetuated by anticommunists as part of an elaborate propaganda. It shows how conspiracy theory was employed as a political technique of choice for opportunistic and calculating anticommunists, who inflamed and manipulated emotions to advance their cause. It considers how anticommunism found its ultimate reason for being in the notion that the United States was being subjected to unceasing subversion by an army of largely imported Bolsheviks, socialists, syndicalists, and anarchists. Anticommunist propaganda and conspiracy theory insisted that this army was being aided by an even larger number of treacherous and gullible homegrown enemies, from radicalized trade unionists and embittered African Americans to what they call unfeminine feminists, softheaded peaceniks, and eccentric freethinkers. The chapter discusses the anticommunists' conspiracy mythology by focusing on their paranoid politics, their justifications for their disavowal of communism, and their idealization of life in America.
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49

Berliner, Todd. Complexity and Experimentation in the Western. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190658748.003.0012.

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Chapter 12 explains the aesthetic value of increased complexity in genre filmmaking by examining filmmakers’ efforts to continually complicate the figure of the western hero. The chapter studies the appeal, for western cinephiles, of Hollywood’s most complex westerns of the studio era. It also demonstrates how more recent filmmakers have kept the western alive by revitalizing outdated conventions and mining new material from the genre. The western is so solid and reliable that filmmakers found they could sledgehammer its foundational myths without cracking its structure.
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50

Shushan, Gregory. North America. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.003.0002.

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Dozens of Native American near-death experiences (NDEs) from the late sixteenth to early twentieth centuries are presented, ranging from across the continent. Many were accompanied by indigenous claims that they were the source for local afterlife beliefs. There were also many afterlife-related myths, and shamanic practices with NDE-like afterlife themes. In addition, numerous religious/cultural revitalization movements were claimed to have been grounded in the NDEs of their founders, and were conceptually related to the phenomenon. Near-death experiences could thus be an empowering force on a socio-cultural-political level in response to the threat of European dominance. There was a widespread acceptance and valorization of NDEs and related phenomena, and a high level of interest in the afterlife per se. Native American religions often showed a clear reciprocal relationship between shamanism, afterlife beliefs, and NDEs.
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