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Journal articles on the topic 'Myth in literature'
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Agristina, Rima, and Leonnard Ong. "Mudik Myth in The Baudrillard’s Simulacra Perspective." International Journal of Business Studies 5, no. 1 (February 16, 2021): 32–38. http://dx.doi.org/10.32924/ijbs.v5i1.174.
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The research aims to review literatures and discuss regarding the myths and simulacra of homecoming. The research conducted is normative research or study literature, using a variety of literature (a semiotic approach) that discusses regarding myths, simulacras and simulations. This semiotic approach is used with based on the idea that the notion of myth in this study using the understanding of myth according to Barthes's view of the myth as semiological system of the second order (simulacra) of Baudrillard. Homecoming can be understood as a need for social existence and human legitimacy. Re-growth of existence in a society carrying out homecoming can be done by understanding the characteristics of the homecoming perceived by society. This respect or social legitimacy is usually explained because of positive word of mouth for being an urbanity. By understanding the homecoming’s character perceived by society, the need for existence through “mudik” can put into other activities so that people carry out to a more rational homecoming regularly. Because the research is in the from of literature and qualitative study, it is necessary to carry out further research on public perceptions regarding homecoming by considering cultural or ethnic factors, and also favorable behavioral intentions consisting of positive word of mouth.
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Janssens, M. "Mythevorming in de hedendaagse cultuur." Literator 24, no. 1 (August 1, 2003): 145–58. http://dx.doi.org/10.4102/lit.v24i1.285.
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The concept of myth in contemporary culture In contemporary culture the concept of “myth” is subjected to profound changes, both in the fields of knowing and of values. A tendency to demythologize is evident everywhere. Owing to the prominent procedures of covering and cross-over, ancient myths are mixed with many other thematic aspects in contemporary literature, e.g. in postmodern adaptations of Greek myths. With regard to culture, “myth” is used in various meanings. In modern or “postmodern” theology and exegesis the Bible is considered to be an anthology of myths. In recent years we have even met a tendency of “re-mythologizing” our thinking in a “postmetaphysical” age.
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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Prometheus, Sembian and Sibi." ATHENS JOURNAL OF PHILOLOGY 8, no. 3 (July 30, 2021): 157–80. http://dx.doi.org/10.30958/ajp.8-3-1.
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The Prometheus myth in Greek literature deals primarily with the theft of fire. The mythological story unwinds such events as the sacrificial thigh bone, God’s corporal punishment, and the eating of flesh by an eagle. A link with the Oceanus race and with the continent of Asia is also seen. Interestingly resemblances with this myth can be seen in some ancient literary sources from Tamil and Sanskrit languages. The Tamil myth of ‘Sembian’ and the Sanskrit myth of ‘Sibi’ also have resemblances with the Greek myth of Prometheus. The parallels seen between these myths are examined here. Keywords: comparative study, Indian, myth, Prometheus, Sanskrit, Sembian, Sibi, Tamil
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Rubenstein, Jeffrey L. "From Mythic Motifs to Sustained Myth: The Revision of Rabbinic Traditions in Medieval Midrashim." Harvard Theological Review 89, no. 2 (April 1996): 131–59. http://dx.doi.org/10.1017/s0017816000031953.
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Recent years have witnessed a growing interest in the mythic dimension of rabbinic thought. Much of this work emerged from debates between scholars of Jewish mysticism over the origins of kabbalistic myth. Should these origins be sought in external traditions that influenced medieval Judaism or within the rabbinic tradition? As is well known, Gershom Scholem claimed that the rabbis rejected myth in order to forge a Judaism based on rationality and law. Moshe Idel, on the other hand, argues that mythic conceptions and specifically the mythicization of Torah appear in rabbinic literature. While the medieval kabbalists elaborated and developed these ideas, they inherited a mythic worldview from the rabbis. Scholars are now increasingly likely to characterize many classical rabbinic sources as mythic. Medieval myth need not have been due to external influence, but should be seen as an internal development within Judaism. Despite the appearance of mythic thought in rabbinic literature, however, a tremendous gulf remains between rabbinic and kabbalistic myth. The full-blown theogonic and cosmogonic myths of the kabbalists, the complex divine structure of the Sefirot, and the detailed expressions of the theurgic effect of ritual (that is, the effect that specific rituals have upon God or the Sefirot) represent a mode of mythic thinking far more comprehensive than that of the rabbis. In rabbinic literature one finds mythic motifs—succinct, independent, and self–contained expressions—not fully developed myths. How exactly did rabbinic myth develop into medieval mystical myth?
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Terec-Vlad, Loredana. "The Role of Ideology in Nation Building." Logos Universality Mentality Education Novelty: Political Sciences & European Studies 7, no. 1 (August 25, 2022): 37–45. http://dx.doi.org/10.18662/lumenpses/7.1/29.
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The society we live in is a complex one, and is called in the specialized literature the "postmodern society", based on knowledge, technological development and other such traits, a society that emerges from Modernity. Modernity is based on a series of "founding myths" or "legitimizing structures", such as: "the myth of reason", "the myth of progress" or "the myth of the superhuman". In the modern era, an important place is occupied by the "myth of nations", because this legitimating structure was the reason why the biggest revolutions and wars fought throughout history took place.
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Efken, Karl Heinz, and Diogo de Oliveira Reis. "Mito, literatura e modernidade [Myth, literature and modernity]." Revista Ágora Filosófica 11, no. 1 (January 13, 2012): 223–42. http://dx.doi.org/10.25247/p1982-999x.2011.v1n1.p223-242.
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O presente trabalho tem como objetivo compreender e indagar quais são aspossibilidades da literatura no mundo moderno e de que maneira esta se assemelhaou se diferencia da arte produzida na antiguidade. Para responder a estaquestão, confrontamos duas abordagens opostas e que muito contribuíram paraa Teoria da Literatura: a do jovem Georg Lukács (2000), que acredita ser a artemoderna totalmente distinta da praticada pelos gregos, existindo uma diferençaintransponível entre o mundo mítico dos gregos e o mundo fragmentado e múltiplolegado pela racionalidade moderna; e a de Northrop Frye, que acredita queas nossas sociedades não são menos míticas do que as do passado. SegundoFrye, o que as diferenciaria seria antes uma acréscimo do que uma falta: a presençade elementos não míticos, de verdades de correspondência que podemser verificadas através de métodos racionais. Como o nosso interesse não éverificar a diferença existente entre as sociedades antigas e modernas, e simcompreender como isso repercute na literatura, partiremos dos gêneros queconsideramos serem os mais representativos de cada época: elegeremos a epopeia,quando falarmos da antiguidade, e o romance, quando o assunto for amodernidade.
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Niehoff, M. R. "The Phoenix in Rabbinic Literature." Harvard Theological Review 89, no. 3 (July 1996): 245–65. http://dx.doi.org/10.1017/s0017816000031886.
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Contact between cultures is a complex phenomenon that often involves accepting foreign ideas until these become new ways of self-expression. The case of the phoenix is of special interest, in this respect, because in antiquity it was associated with the sun temple at Heliopolis and miraculous forms of rebirth. The phoenix motif also appears in a variety of early Jewish and Christian writings, thus allowing for a comparative appreciation of its rabbinic reception. In light of these other intercultural encounters, it becomes clear that the rabbis were familiar with the details of the Hellenistic phoenix myths, and not only adapted the story to their own values but even enhanced its mythological dimension. In this way, the rabbis continued the Hellenistic practice of reactivating an ancient Egyptian myth. In contrast to the symbolic approach of early Christianity, the rabbis characteristically chose to accommodate the phoenix on a literal level, interpreting it mythopoeically, that is, by creating myth. Their interpretation of the phoenix moreover illuminates important, yet hitherto unnoticed aspects of rabbinic mythology.
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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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Astrea, Kiki. "MITOS MASYARAKAT JAWA DALAM NOVEL CENTHINI: 40 MALAM MENGINTIP SANG PENGANTIN (KAJIAN ANTROPOLOGI SASTRA)." EDU-KATA 5, no. 1 (February 28, 2017): 41–46. http://dx.doi.org/10.52166/kata.v4i1.1003.
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Literary anthropology is the study of literature with human relevance.In this case anthropology discusses the myths that developed in human beings.Myth is a similar story with a fairy tale.Analysis of myths in the novel Centhini: 40 nights trying to find a peek at the bride myths that developed in the body of the Java community.Like the myth of the marriage, building a house until the myths associated with religion.The analysis of data has a corresponding meaning to the myth of literary anthropology.One conth data analysis, namely the myth of human destiny is determined by heredity, meaning that the fate of a person in accordance with the offspring, if the parents are kings and will he became king, if his parents were slaves then he will be a slave.
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Duda, Katarzyna. "Mitologia radziecka (beletrystyka i reportaż rosyjski XX i XXI wieku)." Politeja 15, no. 55 (May 22, 2019): 225–50. http://dx.doi.org/10.12797/politeja.15.2018.55.11.
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Soviet Mythology (Russian Belles-Lettres and Non-fiction Literature in 20th and 21st Century)Soviet history, since just after the October Revolution until the present day, has been full of myths created by the communist ideology and politics. In the past, these numerous myths (together with utopias) helped people to believe in the existence of a paradise on the Earth. The most popular of these myths are the myth of the victim, the myth of a hero fighting for ‘the peace in the whole world’, the myth connected with the figure of a Leader, Teacher showing how people have to speak, behave and act, the myth of the Great Patriotic War… The last one is especially well known all over the world because Soviet politicians always consider themselves winners who had regained freedom. These days the Great Patriotic War myth is used or even overused in the Russian Federation because people are looking for an event which could connect all former Soviet nations. Books written by Russian authors are the proof of this tendency.
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Manoussaki, Kallia, and Valentina Gosetti. "Blame is in the eye of the beholder: Assessing the Role of Ambivalent Sexism on Subtle Rape Myth Acceptance." Advances in Social Sciences Research Journal 8, no. 2 (February 23, 2021): 284–95. http://dx.doi.org/10.14738/assrj.82.9669.
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The aim of the present study was to determine whether ambivalent sexism predicts subtle rape myth acceptance. Respondents comprised of 211 university students, who completed the Ambivalent Sexism Inventory (Glick & Fiske, 1996) and the updated version of the Illinois Rape Myth Acceptance scale (McMahon & Farmer, 2011). Results indicated that while benevolent sexism significantly predicted acceptance of subtle rape myths, hostile sexism did not. Additionally, male participants reported more ambivalent sexism and subtle rape myth acceptance than females. These findings add to the literature investigating gender inequality and rape mythology by giving a first account on the link between subtle rape myths and ambivalent sexist attitudes.
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Czeremski, Maciej. "Between Myth and Brand. Aspects of Myth in Marketing Communication." Studia Religiologica 53, no. 3 (2020): 239–53. http://dx.doi.org/10.4467/20844077sr.20.017.12757.
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The article is aimed at presenting that the features of a myth (known from literature in the field of anthropology, semiotics, and cognitive science) are also present in marketing communication related to shaping the image of brands. However, they are used in a scattershot manner, as specific marketing messages usually use only certain selected features of a myth. The article shows techniques of brand mythologization by combining three features of myths (permanent structure of events, bricolage, counter-intuitiveness) with three possible ways of their application for marketing communication (modeling, export, import).
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Geva, Aviva. "Myth and Ethics in Business." Business Ethics Quarterly 11, no. 4 (October 2001): 575–97. http://dx.doi.org/10.2307/3857762.
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Abstract:Business myth is generally treated in business ethics literature as a mental obstacle that must be removed in order to prepare the ground for rational thinking on the ethical aspect of business conduct. This approach, which focuses on the content of myth, does not explicate the nature and function of myth. Based on the study of myth in the fields of humanities and social sciences, this paper develops a theoretical framework and analytical tool—the revolving-door model—for researching myth in business. The proposed framework (1) offers new perspectives on myth: the consumer’s, the producer’s, the mythologist’s, and the ethicist’s; (2) explicates various distortion mechanisms of the myth; and (3) enables a redefinition of the relation of business myth to business ethics. The applicability of this framework is demonstrated by means of a real case which sets the stage for examining a set of common myths.
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Ismailova, Gulbarchyn. "SOME PROBLEMS OF KYRGYZ TERMINOLOGY AND WAYS OF INTERPRETATION." Alatoo Academic Studies 2021, no. 4 (December 30, 2021): 129–35. http://dx.doi.org/10.17015/aas.2021.214.15.
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The scientific article analyzes the genetic relationship between myth and fiction. The myth has always, to one degree or another, claimed the universality of the explanation of the world. Myth and verbal art, myth and artistic creation are genetic, for myth represents the fundamental principle of the spiritual culture of mankind. In ancient times, mythology was the main and main form of world perception and therefore possessed universalism and ideological syncretism. Due to the specifics of its genesis, the myth was not only a form of social consciousness, but also a kind of narrative model, the original form of literary literature, a treasure of poetic fantasy. There were conclusions that both classicists and romantics turned to the ancient myth, and writers - realists of different periods of the development of this method - also turned. The attitude of representatives of various systems to the myth was manifested in the depth of immersion in the myth, in the change in the plot structure, the figurative system of myths.
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Parmegiani, Sandra. "The Presence of Myth in Claudio Magris’s Postmillennial Narrative." Quaderni d'italianistica 32, no. 1 (December 6, 2011): 111–34. http://dx.doi.org/10.33137/q.i..v32i1.15937.
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This article addresses Magris’s appropriation of classical myth in his postmillennial narrative. Since his early works of literary criticism Magris explored the world of myth and the mythopoeic power of literature, but only in his postmillennial texts has he undertaken the writing of what John J. White defines as “mythological” narratives, in which he engages with the reuse and not the creation of myths. This article focuses on three works: La mostra (2001), Alla cieca (2005), and Lei dunque capirà (2006). It evaluates them as a cycle of closely connected mythological texts, built upon the intertextualization of: the myth of Alcestis, the myth of Jason and the Argonauts, and the myth of Orpheus and Eurydice. Magris’s postmodern investigation of individual and collective histories unveils their traumatic relationship to memory and the impossibility of their unequivocal and coherent representation. The monologue Lei dunque capirà is Magris’s most focused and comprehensive reworking of a classical myth in which a modern Eurydice retells from her standpoint the story of Orpheus’ descent to the underworld. The text is an investigation of myth from a feminist perspective and at the same time an exploration of the theme of love voiced with the mixture of judgment and understanding that only conjugal love allows.
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Setyowati, Asri, Ida Ayu Alit Laksmiwati, and Aliffiati. "Persepsi Masyarakat terhadap Mitos Larangan Nanggap Wayang dan Nggantung Gong di Desa Tulungrejo, Kecamatan Pare, Kabupaten Kediri." Sunari Penjor : Journal of Anthropology 8, no. 1 (March 1, 2024): 19. http://dx.doi.org/10.24843/sp.2024.v8.i01.p03.
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The people of Tulungrejo Village believe that they are not allowed to inviting wayang and hanging the gong because this can bring disaster. The purpose of this research is to understand the reason why people still maintain these myts and to find out how people interpret the wxistence of these myths. The theory used is theory of semiotics from Charles Pierce and structural theory from Lévi-Strauss to find out the meaning of the myth of the prohibition of inviting wayang and hanging gongs in the life of the people of Tulungrejo Village. This study used a qualitative research method with an ethnographic research model through observation, interview techniques and literature study. Based on the results of the research that has been done, there are reasons why people still believe in and maintain the myth of the prohibition of inviting wayang and hanging gongs because hese myths useful values and functions for the people of Tulungrejo Village: 1) as acommunity effort to avoid unwanted disaster, 2) as a means of delivering ethics education messages, and 3) as a medium for sreading Islam.
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بطرس كرومي حبش, فادي. "The Impact of Indian myth on Occidental selected Poems." Al-Adab Journal 1, no. 120 (December 20, 2018): 61–90. http://dx.doi.org/10.31973/aj.v1i120.304.
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The current study deals with the impact and influence of the Indian myth on western literature in general and on the British and American poetry in particular. The concept of myth and its origin is somehow shadowy and ambiguous. At the same time, it penetrates all the various aspects of human life. Myth overtakes all the borders to become an international heritage for human civilization. Four poems have been chosen: T S Eliot’s The Waste Land, William Butler Yeats’s Supernatural Songs, Anashuya and Vijaya and Ralph Waldo Emerson’s Brahma.
This paper falls into three sections. The first one concentrates on the definition and concept of myth, its origin, its development, and its different types. Also, it concentrates on the two Indian myths kinds, namely; the Hindu and the Buddhist. Then, it tackles the relation between myth and literature, beside the way in which myth becomes an adherent part of human heritage. The second part analyzes texts from Occidental selected poems. The Indian myth takes part in reshaping and building the context and structure of the poem to give a meaning to their atmosphere of the poem itself. The third section deals with the most important findings of the research.
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Malo-Juvera, Victor. "Speak: The Effect of Literary Instruction on Adolescents’ Rape Myth Acceptance." Research in the Teaching of English 48, no. 4 (May 1, 2014): 407–27. http://dx.doi.org/10.58680/rte201425160.
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While grand claims have been made for the power of literature, there is a dearth of experimental research in English education examining the effects of reading literature—and specifically young adult literature—on students’ attitudes and moral development. Little work of any kind has been done on the efficacy of literary interventions in reducing adolescents’ rape myth acceptance. In response, this study examined the capacity of a dialogically organized, reader response–based literary unit focused on the young adult novel Speak to reduce adolescents’ rape myth acceptance. An experimental design was used with eighth-grade English language arts students in seven classes that were randomly assigned to treatment or control. Rape myth acceptance was measured using the Rape Myth Acceptance Scale (Burt, 1980) and a researcher-created scale, the Adolescent Rape Myth Scale (ARMS). Results revealed that girls had significantly lower levels of pretest rape myth acceptance than boys, that intervention significantly lowered participants’ rape myth acceptance, and that there was no backlash to treatment. Factor analysis revealed a two-component solution for the ARMS representing common rape myths; further analysis found that treatment was more effective in reducing the component She Wanted It than the component She Lied. The results demonstrate the instructional value of young adult literature, support the use of reader response–based dialogic instruction, and show it is possible to effectively address topics such as rape at the middle school level. I argue that future research should examine whether similar literary units can affect attitudinal constructs such as homophobia, tolerance of bullying, and attitudes toward disabilities. The potential marginalization of this type of literary instruction due to current educational reforms is also discussed.
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Arazmedovich, Keruenov Turganbay. "THE USE OF ANTHROPOLOGICAL MYTHS IN THE WORKS OF MAKTUMKULI AND BERDAKH." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 2 (March 14, 2023): 36. http://dx.doi.org/10.58885/ijllis.v12i2.36.ka.
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<p>This article discusses the synthesis of folklore and written literature, the use of anthropological myths in written literature and the issues of their artistic function in poetic works on the example of Maktymkuly and Berdak's education and the use of anthropological myths in poetry.</p><p><strong>Keywords</strong>: myth, written literature, folklore, fiction, classical literature, plot, image.</p>
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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Herakles (related with Iole and Deianira) and Rama in Hinduism." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 9–36. http://dx.doi.org/10.30958/ajp.8-1-1.
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The Greek Historian Arrian has said that the Indians worshipped Greek Herakles. So the myths related with Greek Herakles need to be compared with the myths of the Indian Gods. There are many myths related with Herakles. The myth related with Iole and Deianira has resemblance with the myth of Rama in Hinduism and Buddhism. The word Rama which is connected with sea is mentioned in the Hebrew Bible. This word came into existence in the ancient Tamil literature called Sanga Ilakkiam through the trade that happened among the people of Greek, Hebrew and Tamil. The myths of Rama that occurred in the Tamil Sangam literature later developed as epics in Sanskrit, Tamil and other languages. Further the myths of Rama also found place in religions such as the Hinduism and the Buddhism. The resemblance between Herakles, in connection with Iole and Deianira, and Rama are synonymous. Hence the Greek Herakles is portrayed as Rama in Hinduism and Buddhism. Keywords: Arrian, Buddhism, Herakles, Rama, Tamil Sangam
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Nischik, Reingard M. "Myth and Intersections of Myth and Gender in Canadian Culture: Margaret Atwood’s Revision of the Odyssey in The Penelopiad." Zeitschrift für Anglistik und Amerikanistik 68, no. 3 (November 26, 2020): 251–72. http://dx.doi.org/10.1515/zaa-2020-2003.
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AbstractThe first part of the article deals with the national myths of Canada. It demonstrates that the long-time supposed lack of myths in Canada may itself be regarded as a myth. After presenting useful meanings of the term myth, the intersections of myth/mythology and gender are considered, both in Canadian culture and in Greek mythology. Linking Homer’s Iliad and Odyssey—the canonized beginnings of Western literature and their foundation on ancient myth—with Canadian culture, Margaret Atwood’s works and their treatment of ancient and social myths are then focussed on, particularly her revisionist rewriting of Homer’s Odyssey in her novel The Penelopiad (2005). This women-centered rewriting of the originally male-dominated story starts from two issues: what led to the hanging of the 12 maids, and what was Penelope really up to? Among the results are an intriguing re-conception of the original main characters, an upgrading of female domestic life, and a debunking not only of Odysseus and his supposedly heroic deeds but also of the authority of ancient myths where precarious not least concerning their conception of gender and gender relations.
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Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature." Theological Herald, no. 3(38) (October 15, 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.
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Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.
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Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature." Theological Herald, no. 3(38) (October 15, 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.
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Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.
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Rahadini, Astiana Ajeng, and Rahmat Rahmat. "Philosophical meaning of the myth of pregnant and nursing mothers at Dawuhan village, Banyumas." EduLite: Journal of English Education, Literature and Culture 3, no. 2 (September 2, 2018): 188. http://dx.doi.org/10.30659/e.3.2.188-195.
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Traditional culture underlying a wide range of behavior and deeds of a society and gave birth to a variety of oral literature as well as myth. The myth that developed and still surviving in public life of Java among other myths related to pregnant and nursing mothers. This research is under a descriptively qualitative method supported by field research method along with un-depth interviews in Dawuhan village of Banyumas which is the village where the ancestors of Banyumas was buried. Through field observation and research method of interview to the trusted resource in Dawuhan village was obtained by results of research regarding the myth of pregnant and nursing mothers. This research finds some kinds of myths in relation to recommending and prohibition to perform an action that may harm the fetus, while the myth of breastfeeding mothers mostly prohibition and advice about foods that are consumed by the mother breastfeeding can harm the health of the baby.
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hÓgáin, Dáithí Ó., and James MacKillop. "Celtic Myth in English Literature." Béaloideas 56 (1988): 224. http://dx.doi.org/10.2307/20522316.
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Picchio, Luciana Stegagno. "Brazilian Anthropophagy: Myth and Literature." Diogenes 36, no. 144 (December 1988): 116–39. http://dx.doi.org/10.1177/039219218803614407.
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Yadav, Chesta. "Making and Breaking of Mythos in Kanthapura by Raja Rao." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 11. http://dx.doi.org/10.24113/ijellh.v8i3.10470.
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Raj Rao is one of the best Indian writer in English. He is one of the foremost writer whose works is placed in Indo-English literature. Kanthapura earned him international acclaim. The novel portrays the period of the India during 19919 to 19913. Kanthapura and its action represent whole India during that era. The novel is perfect combination of myth, legends and folk tales. This paper attempts to show different myths prevailing in our society and how Raja Rao accepted some myth but on the same time how Raj Rao was standing against some myths of society
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Kozhemiakina, Oksana. "ARCHETYPAL BASIS OF POLITICAL MYTH: LITERARY TRADITION AND MODERNITY." Doxa, no. 2(36) (March 25, 2022): 67–82. http://dx.doi.org/10.18524/2410-2601.2021.2(36).246781.
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The article examined the features of the archetypal foundations of the political myth, defined the functions of the myth, outlined the ways of its transmission and conceptualization in modern society, ñonsidering the manipulative effects of hidden ideological influence. Based on the analysis of the works of C. G. Jung, J. Durand, M. Eliade, R. Barthes, E. Cassirer, N. Frye and others the content components and features of the political myth are specified. The author of the article emphasizes the narrative and temporal essence of the political myth. It sets the symbolic constructs of self-determination of the community in political time and space, and also forms an idea of the glorious past, the actual (usually crisis) present and the desired idealized future. Accordingly, the political myth is viewed as a dynamic form of the narrative organization of political space and time, setting meaningful meanings and guidelines for the development of a community, also providing a connection between generations. The types of political myth are, first of all, heroic myths (represented by actual archetypal images) and genealogical myths (about the origins of the community, which usually legitimize the connection with the territory and the right to independent statehood). The evolutionary, typological and myth-making approaches to the analysis of the relationship between myth and literature are analysed. It has been proven that modern political myth conceptualizes reality through narratives and discourses, and literature is one of the most important translators of mythological information. It is noted that by filling mythological plots with socio-political content, history itself is mythologized, reconstructing historical memory. Moreover, literary heroes remain in the collective consciousness «living» witnesses of the epochs.The deep motives of narrative mythological oppositions and Trinitarian structures, actualized in modern images, are revealed. Archetypes are understood as energy sources for the formation of the subject content of a political myth, which is structured around a number of binary oppositions (Good – Evil, Life – Death, We (ours) – They (others)), and the cyclical nature of trinitarian structures of procedural implementation (origin – disappearance – preservation (revival)). The transformations of traditional mythological plots and archetypal images in the modern political branding are investigated.
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Χείλαρης, Δημήτρης. "ΔΗΜΗΤΡΗΣ ΧΕΙΛΑΡΗΣ, Μεταπλάσεις του μύθου της Πηνελόπης στη νεοελληνική μεταπολεμική ποίηση." Σύγκριση 31 (December 28, 2022): 240–51. http://dx.doi.org/10.12681/comparison.31331.
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Transformations of the myth of Penelope in modern Greek post-war poetry The research of the mythical texts, i.e. the multiple versions and representations of the myth in the Modern Greek literature, constitutes one of the most interesting fields of research of both modern Greek and Comparative Literature. The interpretive study of the myth in the post-war generations and the investigation of its transformations during this period is still an open issue of Humanities. The mythological character of Penelope consists of a heroine, which has faced various transformations, both in modern Greek and western traditions, confirming the multiform core of the myth. This paper aims to focus on the thematic transformations of myth in modern Greek post-war poetry using the tools of the theory of literature and comparative philology. Admittedly, during the 19th and 20th centuries, the image of the faithful wife is dominant. However, in late rewritings, this image is generally changed; from the self-referential Penelope of Katerina Aggelaki-Rouk, the ironic Penelope of Vavouris to the contemporary Penelope of Manos Eleftheriou, this heroine is constantly transformed. Besides, it’s a commonplace that the historical and socio-political reality of that morally and ideologically crucial era played a decisive role for the multiple transformations of the myths and for determining the position of the female sex, which also justifies the different mythological reinterpretations. The myth either underlines the painful historical conditions or triggers the creation of a personal mythology. Finally, myth appears as a channel for returning to the ancient Greek cultural heritage or constitutes a personal testimony to the existential pain of the modern individual.
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Fonari, Victoria. "Fragmentation and the Tendency to Hybridize the Myth in The Artistic Literature." Acta Marisiensis. Philologia 4, no. 1 (September 1, 2022): 1–8. http://dx.doi.org/10.2478/amph-2022-0066.
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Abstract The phenomenon of globalization becomes a component of the artistic literature. Writers felt the need to create their own universe based on recognizable symbols. This launch from inside an asteroid of ancient myth offers opportunities to climb Mount Olympus in his personal dissection. Thus, the authors are tempted to extract from myths fragments in which they can mirror their reality. The fragment holds in the work the part of the whole, similar to a starfish that reconstructs its body after a fragment. In the same way, the writer of our century creates his hybrid from the myth he cuts out in order to involve him in the situations of multiculturalism. Thus the ancient spirit is selected in the virtual test tube with all the perspectives of the dream game proper to the hologram of the intellectual character.
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Olson, Debbie. "Cowboy Cops and Black Lives Matter: Three Billboards Outside Ebbing, Missouri and the Great White West[ern]." Text Matters, no. 10 (November 24, 2020): 93–117. http://dx.doi.org/10.18778/2083-2931.10.06.
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The racial framework of Martin McDonagh’s 2017 film Three Billboards Outside Ebbing, Missouri rests at the intersection of three persistent cultural myths—the Frontier Myth, the hero cowboy myth and the myth of white supremacy. There has been much criticism of the portrayal of black characters in the film, and particularly the lack of significant black characters in a film that sports a solid undercurrent of racial politics. While the black characters in the film occupy a small amount of screen time, this paper argues that the film’s treatment of black characters, including their absence, puts on display the cultural dysfunction of racial politics in the US, especially in rural America, and particularly in Missouri. The film’s subversion of the cowboy hero instead reveals the disturbing reality of the Frontier Myth and its dependence on racism and white supremacy for validation. In its unmasking of myth, Three Billboards challenges the illusion of a glorious Western past that never existed and at the same time supports racial justice and the Black Lives Matter movement.
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Ayres, Brenda, and Phillip Gibbs. "Mythic America: Developing an Interdisciplinary Course." Teaching English in the Two-Year College 24, no. 4 (December 1, 1997): 326–33. http://dx.doi.org/10.58680/tetyc19973838.
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Describes a team-taught course called Mythic America which integrated literature and history and which deepened students’ understanding of each. Describes developing the course, its schedule, and its evaluation. Discusses the six major myths which were examined through readings in literature and history, and how they prompted students to think seriously about their own values and myth-making processes.
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Bogdanova, Olga A. "The “Dacha Myth” in Russian Literature of the Turn of the 20th–21st Centuries: The Case of Yuri Mamleev." Studia Litterarum 8, no. 2 (2023): 200–219. http://dx.doi.org/10.22455/2500-4247-2023-8-2-200-219.
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The formation of the “dacha myth” in Russian literature at the turn of the XX–XXI centuries is shown on the prose of Yu.V. Mamleev, primarily his novel “Wandering Time” (2000). Based on the socio-cultural evolution of the phenomenon of the dacha in the USSR, the dynamics of the “dacha topos” in Mamleev's prose is traced: in the 1960s (“Connecting Rods”, etc.) this is the final apotheosis of the Soviet neo-myth about the Russian landowner's estate as a “nest” of violence and vice; in the 1990s–2000s. (“Wings of Horror”, “Wandering Time”, “World and Laughter”, etc.) this is the birth of a new myth about the post-Soviet dacha with clear positive connotations. To understand the innovative content of the “dacha myth”, the philosophical theses of Mamleev (“Last Doctrine” and “Russian Doctrine”), as well as the essence of his “metaphysical realism” and “metaphysical patriotism” are considered. On this basis, the analysis of six dacha loci in the novel “Wandering Time” is carried out. It is concluded that Mamleev's “dacha myth” is a fundamentally new category compared to the “estate myths" of the Silver Age and the Soviet era, since it is not based on the mythologeme of “paradise on earth” and not the exposure of the “exploitative” “hell”, but the doctrine of “Eternal Russia”, which more than “paradise” and “hell” combined. According to the writer, “Eternal Russia” opens up in a unique dacha space peculiar only to Russia, simultaneously preserving the Absolute (God), opened into an incomprehensible Abyss and preserving its natural and cultural identity.
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Halwa, Adrianna. "Obecność mitu tristanowskiego w nowoczesnej literaturze, filozofii i muzyce." Tematy i Konteksty 12, no. 17 (2022): 417–24. http://dx.doi.org/10.15584/tik.2022.28.
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Adrianna Halwa presents a review of the book by Artur Żywiołek “Tristitia moderna – pasja mitu tristanowskiego w nowoczesnej literaturze, filozofii i muzyce” [Tristitia moderna – the passion of the Tristan myth in modern literature, philosophy and music]. Artur Żywiołek in his monograph shows the presence and changes of the Tristan myth in European culture. The author analyzes the turning point of the Modernist era, when there were revolutionary changes in literature, music and philosophy. Żywiołek examines this phenomenon in relation to the Tristan myth, its new interpretations, as well as symbols and cultural codes that it has developed since the Middle Ages.
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Paramitha, Ni Made Ayu Susanthi Pradnya. "Theological Symbolisation Of Watugunung Myth And Sangkuriang Legend (Comparative Literature Study)." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 211. http://dx.doi.org/10.25078/ijhsrs.v2i2.620.
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<p>Science that has developed to this day seems to shift the role of the logic of Theo-logos, namely science that is still supported by divine values or religion. Before humans recognize the logic of science as a tool to understand truth, humans initially seek truth by using mythical logic so that myth is called pre-logic. Between myth and science or logos has the same role, which is to be an answer to chaos in understanding a natural phenomenon. One of the pre-logical phenomena is found in literary works of various myths or legends. Some of them are the myth of <em>Watugunung </em>and the legend of <em>Sangkuriang</em>. Both works are urgently studied in the comparative literature study paradigm, because they contain the same substance, namely the incest and symbolism of the <em>siwaistic</em> understanding of the archipelago. The focus of the issue that will be discussed in this study is how is sexual relations in the <em>Watugunung</em> Myth and <em>Sangkuriang</em> Legend as theological symbolization? This problem was assessed using structural and semiotics theory while, the research method used a qualitative paradigm with the type of data in the form of narration or discourse in the medium of language. The primary data source is the text of the <em>Medang Kemulan</em> Manuscript and the printed text of the <em>Sangkuriang</em> Manuscript. The theological symbolization in the myths of <em>Watugunung</em> and the legend of <em>Sangkuriang</em> there are several symbols, namely: (a) <em>Phaulus </em>as a symbol and understanding of Shiva, (b) Symbol of fertility due to meeting <em>lingga</em> with <em>yoni</em>, (c) Symbol of Wealth, (d) Symbol of awareness of sexuality, (e ) Symbol of awareness of time, (f) Symbol of awareness of the holy place. While symbolizing the theological meaning in <em>Sangkuriang</em>, namely: (a) Mountain as a symbol of Shiva, (b) Symbol of unification of mountains with lake water (<em>lingga</em> and <em>yoni</em>), (c) Symbols of sexual awareness, and (d) Symbol of awareness of time and place.</p>
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Nurgiyantoro, Burhan, Anwar Efendi, Maman Suryaman, and Anis Maslihatin. "MYTHOLOGICAL TRANSFORMATION IN MODERN INDONESIAN NOVELS." Literature and Literacy 2, no. 1 (April 30, 2024): 1–12. http://dx.doi.org/10.21831/litlit.v2i1.268.
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In the factuality, there are many fictional works that raise myth elements and use as reference in writing. Literary works inevitably exist in communities that have cultures and this is well acknowledged by writers who eventually receive them actively-productively. The present study is aimed at identifying these matters in modern Indonesian literature including myth sources, author’s attitudes that are hypogrammed, and myth functions. The study is conducted on five novels produced in the 2000s. Various myth stories contain life values that can be used as inspirations and culturel references in the writing of modern Indonesian novels and, simultaneously, as allegories and metaphors of life in the present time. The novels are partly set as they are in the myth stories, while partly are transformed into the life background of the present time. Even though the novels are set in the time background of the myth stories, the personalities and life philosophy of the characters reflect the life situations of the present time. The writers’ attitudes towards myths are partly continuing and augmenting the myth conventions although through the transformations of plots and characters (myth of concern), and, on the contrary, partly freeing, deviating, and rebelling (myth of freedom). In the case of rebellion to the myth conventions (Roro Jonggrang), it seems that it is due to the influences of the feminist ideas that emphasize the importance of life equalities between men and women. Women need not be always defeated or dominated by men.
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Fiktorius, Teddy. "Early Childhood Bilingualism: The Myths, Truths, and Implications in English Language Learning in Pontianak." NOTION: Journal of Linguistics, Literature, and Culture 2, no. 1 (May 7, 2020): 28. http://dx.doi.org/10.12928/notion.v2i1.969.
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The paper explicates the immediate concern of gaining a deeper insight of language acquisition in the early childhood bilingualism in the setting of Pontianak city, a multi-ethnic city located in West Kalimantan, Indonesia. It is written through descriptive method or library research to provide the readers, especially the parents and teachers with better insights into a basis for decision making about raising and educating children bilingually. The first part elaborates on four myths, namely the myth of the monolingual brain, the myth of time investment, the myth of bilingualism and language impairment; and the myth of minority language children. It is followed by the argumentative support by the experts in the fields based on the literature review. Next, discussions are presented as a whole, pointing out some of significant implications for parents and teachers. Finally, an overall conclusion of the paper coverage is provided.
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Heiser, Michael. "THE MYTHOLOGICAL PROVENANCE OF ISA. XIV 12-15: A RECONSIDERATION OF THE UGARITIC MATERIAL." Vetus Testamentum 51, no. 3 (2001): 354–69. http://dx.doi.org/10.1163/15685330152913611.
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AbstractMany scholars of the Hebrew Bible have postulated that the source of the taunt-song of Isa. xiv 12-15 is to be found in Ugaritic religious literature. Many of these scholars believe that the passage contains elements of both El and Ba'al myths, an assumption that leads them to discount the proposition that all the mythological strands of Isa. xiv 12-15 can be correlated with a single Ugaritic myth. Still others contend that only a single myth concerning the usurpation of El can account for all of the mythological features. This article disputes both of these positions, arguing that no usurpation of El is in view, and that the mythological provenance of Isa. xiv 12-15 can be entirely correlated with the Ba'al-'Athtar myth.
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Hidayatullah, Dede. "Mitos dan Banjir." UNDAS: Jurnal Hasil Penelitian Bahasa dan Sastra 17, no. 2 (December 2, 2021): 227. http://dx.doi.org/10.26499/und.v17i2.4074.
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Abstrak: Banjir besar melanda bumi Kalimantan Selatan pada awal Januari 2021. Pada saat yang sama, muncul mitos-mitos yang berhubungan dengan banjir besar ini. Penelitian ini bertujuan untuk menguraikan mitos yang muncul pada saat banjir, menjelaskan hubungan antara banjir (lingkungan) dan mitos ini, dan mengungkap penyebab pengaruhnya kepada masyarakat. Ada beberapa tahapan dalam penelitian ini; Pertama, mendata mitos-mitos yang muncul pada saat banjir besar bulan Januari 2021; Kedua, menghubungkan dan mencari sumber mitos itu dari sastra lisan di Kalimantan Selatan. Ketiga, Mengungkapkan makna mitos tersebut. Keempat, menganalisis mitos-mitos dengan menggunakan teori ekokritik Garrard. Kelima, menghubungkan antara mitos dengan masyarakat serta pengaruh mitos itu dalam masyarakat. Ada dua mitos yang muncul pada saat banjir di Kalimantan Selatan, yaitu mitos naga dan mitos keladi. Mitos naga bersumber dari adanya cerita naga penunggu Sungai Barito dalam cerita Asal Mula Sungai Barito dan Sungai Amandit dalam cerita Legenda Lok Sinaga. Sementara itu, mitos keladi berkaitan dengan pamali yang dipercaya orang Banjar. Kedua mitos ini merefleksikan kebudayaan Banjar yang berkaitan dengan isu lingkungan. Mitos naga merupakan kritik sosial terhadap kondisi pegunungan Meratus yang sudah memprihatinkan akibat pertambangan dan perkebunan sawit, sedangkan mitos keladi merupakan kritik untuk bersikap adil terhadap hutan. Kedua mitos ini juga menunjukkan sikap urang Banjar yang tidak menyalahkan alam, lingkungan, dan cuaca, tetapi menyalahkan diri sendiri karena tidak mampu merawat alam.Kata kunci: mitos, naga, keladi, banjir, dan kerusakan lingkungan Abstract: A big flood hit South Kalimantan in early January 2021. At the same time, the myths related to this big flood came out. The research objectives are first, to describe the myths that came out during the flood, second, to explain the relationship between floods (environment) and these myths, the third, to reveal the causes of their effects on society. There are several stages in this research; First, to list the myths that emerged during the great flood in January 2021; Second, connecting and finding the source of the myth from oral literature in South Kalimantan. Third, revealing the meaning of the myth. Fourth, analyzing myths using Garrard's eco-critical theory. Fifth, connecting myths with society and the influence of these myths in society. Two myths emerged during the big flood in South Kalimantan, namely the dragon myth and the taro myth. The myth of the dragon comes from the story of the dragon guarding the Barito River in the origin story of the Barito River and the Amandit River in the Legend of Lok Sinaga. The taro myth relates to pamali believed by the Banjar people. These two myths reflect Banjar culture relates to environmental issues. The dragon myth is a social critique of the condition of the Meratus mountains, which is already alarming due to mining and oil palm plantations. Meanwhile, the taro myth is a criticism of being wise to the forest. These two myths also show the attitude of the Banjar people who do not blame nature, the environment, and the weather but blame themselves for ignorance of nature. Key word: myth, dragon, taro flood, and environmental damage
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Mohammadi Shirmahaleh, Shekoufeh. "Príncipes virtuosos y mujeres engañosas: de la historia de Siyawash en el Shahnamé de Ferdousí al cuento marco del Sendebar medieval." Acta Poética 41, no. 2 (July 17, 2020): 73–93. http://dx.doi.org/10.19130/iifl.ap.2020.41.2.0005.
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The present article investigates the literary journey of the myth of Siyavash, one of the most known myths of Iran and Central Asia, starting from Ferdowsi’s Shahnameh, revising the Persian Sendbadnameh and finally reaching the medieval Spanish work Sendebar. This study aims to outline the way the structure related to the named myth is repeated in the mentioned works and, after a journey from Orient to Occident, it is recovered in the frame story of one of the most important story collections of the Hispanic heritage.
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Petrova, S. A. "Contemporary children’s literature, myth or reality?" RUDN Journal of Studies in Literature and Journalism 23, no. 1 (2018): 66–78. http://dx.doi.org/10.22363/2312-9220-2018-23-1-66-78.
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Feuser, Willfried F. "Myth, History and Literature in Africa." Présence Africaine 146, no. 2 (1988): 146. http://dx.doi.org/10.3917/presa.146.0146.
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Marinina, Yulia Anatol'evna, and Oksana Aleksandrovna Malyutina. "The Pushkin Myth in modern literature for children (based on the works of K. Strelnikova, M. Bershadskaya, Ai eN (Irina Krestyeva))." Филология: научные исследования, no. 6 (June 2024): 70–78. http://dx.doi.org/10.7256/2454-0749.2024.6.70877.
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The article presents an understanding of the functioning and role of the Pushkin myth in modern Russian children's literature. In the book of short stories by Kristina Strelnikova "The Magnificent Wreath of Wreaths", Maria Bershadskaya "Pushkin and Company" (the tenth story from the cycle "Big Little Girl"), the novella "P.Ushkin and Pixels" by AI eN (Irina Krestyeva), the story of Ksenia Dragunskaya "Pushkin is urgently needed!" Alexander Sergeevich Pushkin appears not only in the image of a great poet. His presence in modern texts for children, on the one hand, is due to the presence of the Pushkin myth in culture as a whole, on the other – the early acquaintance of children with the work and facts of the poet's biography. The specificity of the image of the personality and creativity of A.S. Pushkin is due to the peculiarities of children's perception: the biography and creativity of the writer are transferred to the everyday sphere. During the research, historical, cultural, comparative and biographical methods of literary criticism were used. A.S. Pushkin in modern literature for children and adolescents is transformed from the image of a brilliant writer into the image of a friend whose everyday life is no less interesting and fascinating than his works. The texts of K. Strelnikova, M. Bershadskaya, and Ai eN reflect the facts of Pushkin's biography (studying at the Tsarskoye Selo Lyceum, marriage, duel), as well as his works (poems, fairy tales are quoted). The Pushkin myth is undoubtedly the most significant literary myth, the myth of genius in Russian culture, which does not lose its relevance over time, but on the contrary, is becoming increasingly widespread in the mass consciousness. Modern children's literature actively uses trends characteristic of "adult" literature, including mythologization, the inclusion of myths about the "new cultural hero", which, of course, is A.S. Pushkin.
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Lee, Nan-A. "A Study on Dismantling and Convergence of Genre Boundaries in Turkish Literature: Aspects of Crossover between Novel and Myth in The Red Haired Woman." Institute of Middle Eastern Affairs 22, no. 1 (April 30, 2023): 205–33. http://dx.doi.org/10.52891/jmea.2023.22.1.205.
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Orhan Pamuk combines different mythological genres into The Red Haired Woman and modernizes traditional themes like the father's absence, submission to and rebellion against the father's authority, and fate in the father-son relationship. The theme of the Greek story Oedipus is “killing a father”, and the Persian myth of Rustem and Shihrab is “murder of a son”, with contrasting motives. The lack of a father unites the two narratives, despite their seeming contradictions. We can witness how the novel is born from the myth as the main character Cem's life crossovers with the myths in various ways. Both novels and myths reflect the universal love-hate relationship between father and son, but what is new is that Pamuk reinterprets motifs such as father-son love, conflicts and death through the main characters of modern novels.
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Adeniyi, Emmanuel. "Ṣàngó’s Incest, Oxala’s Equanimity and the Permanence of African Myth-Legends in Atlantic Yorùbá Dramaturgy." Afrika Focus 34, no. 2 (December 14, 2021): 213–36. http://dx.doi.org/10.1163/2031356x-34020003.
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Abstract This article discusses the permanence of Yorùbá myth-legends in Atlantic Yorùbá dramaturgy. The dramaturgy is conceived as a genre of Atlantic Yorùbá literature produced by the scions of Yorùbá slaves in the New World and some òrìṣà worshippers in the Americas who claim an affiliative relationship with continental Yorùbá. I argue in favour of a myth-legend taxonomy of oral prose narratives as against the Western classification of traditional tales into myth, legend and folktale. Yorùbá traditional tales, also called pataki by the Atlantic Yorùbá, are dubbed myth-legends due to the shared features of myths and legends immanent in them. The article examines these traditional tales, drawing insights from psychoanalytic and postcolonial models to foreground the Ọbàtálá–Jesus parallelism, primeval rivalry between Ṣàngó and Ògún, and the paraphilia of certain Yorùbá hero-gods. It affirms the Euhemerisation of these deities to accentuate their apotheosis and possession of human attributes.
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Smagina, Evgenia B. "Satanological Myth in the Coptic literature and its development." Orientalistica 4, no. 4 (November 29, 2021): 1007–32. http://dx.doi.org/10.31696/2618-7043-2021-4-4-1007-1032.
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The article deals with the satanic myth, its Biblical genesis and further development in Judaism and early Christianity as well as its variants in Coptic literature. The myth is based on the story about the fall of the Supreme Angel and his subsequent transformation into an evil spirit. Two versions of the myth are known conventionally called “The proud man” and the “Envious man”. The first is the “legend of Lucifer” when Satan wished to become higher than God or equal to Him and was cast down. This legend goes back to the Biblical prophets as well as the pre-Christian exegesis. The second version describes how Satan was cast down for refusing to worship Adam. This legend is partly rooted in the book of Job and could have developed as a result of two coexisting, however, separate motives were found in the Jewish and early Christian exegesis. Both variants occur in great detail in various Coptic texts, including magical ones. The Biblical basis of the myth enlarged by various additions. Besides, there is also a version, which comprises details from both legends. The Satanological myth, like other apocryphal legends about angels and demons based upon the Biblical narrative in Coptic literature is developed in two ways: 1) personification of abstract concepts and properties, 2) allegorical interpretation of stories regarding Biblical characters as legends about angels or demons.
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Eguía Eléxpuru, Xan. "El mito de la frontera y el cowboy presidencial." Tópicos Educacionais 29, no. 1 (July 3, 2023): 134. http://dx.doi.org/10.51359/2448-0215.2023.257473.
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In this article I highlight the presence of the frontier myth and the cowboy in American society, with great influence on its cultural and political history. Its impact on global culture makes it especially relevant to understand how certain national myths condition behaviors and a certain worldview. I highlight the use of myth by some US presidents, from Roosevelt to Trump, as well as in outstanding works of literature or cinema. It is also important to highlight the importance of pop culture in this country and, due to its influence, in the rest of the world, through well-known examples.
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Nisa Cáceres, Daniel. "Rewriting the Myth of Atalanta: Cross-Dressing and Gender Equality in Emily Hauser’s For the Winner." Amaltea. Revista de mitocrítica 16 (February 28, 2024): e87904. http://dx.doi.org/10.5209/amal.87904.
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This article studies Emily Hauser’s For the Winner (2017), a contemporary reimagining of the myth of Atalanta. This novel belongs to a women-authored literary mode that gives prominence and a voice to classical female characters and myths. Close examination of the politics of cross-dressing, as well as how Atalanta’s mythic identity is reconstructed as a heroine undaunted by gender lines reveals that Hauser’s approach constitutes a central site for ascribing meanings of determination, agency, and gender equality, thus culturally repositioning the male-centredness of her canonical representations and providing a feminist reinscription of the myth.
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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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Balaji, K., and M. Narmadhaa. "Recrimination of Shikandi in Devdutt Pattanaik’s Shikhandi and Other Tales They Don't Tell You." Shanlax International Journal of English 11, no. 3 (June 1, 2023): 22–25. http://dx.doi.org/10.34293/english.v11i3.6211.
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Indian Writing has turned out to be a new form of Indian culture and voice in which idea converses regularly. Indian writers-poets, novelists, essayists, and dramatists have been making momentous and considerable contribution to world Literature since pre-Independence era, the past few years have witnessed a gigantic prospecting and thinking of Indian English writing in the global market. Sri Aurobindo stands like a huge oak spreading its branches over these two centuries. He is the first poet in Indian writing English who was given the re-interpretation of Myths. Tagore is the most eminent writer he translated many of his poems and plays into English who wrote probably the largest number of lyrics even attempted by any poet. The word “myth” is divided from the Greek word mythos, which simply means “story”. Mythology can refer either to the study of myths or to a body or a collection of myths. A myth by definition is “true” in that it. The same myth appears in various versions, varies with diverse traditions, modified by various Hindu traditions, regional beliefs and philosophical schools, over time. Devdutt Pattanaik is an Indian Mythologist who distinguishes between mythological fiction is very popular as it is fantasy rooted in familiar tradition tales. His books include Myth =Mithya: A Handbook of Hindu Mythology, Jaya: An illustrated Retelling of Mahabharata; Business Sutra: An Indian Approach to Management; Shikandi: And other Tales they Don’t Tell you; and so on.