Journal articles: 'Myth transformation'

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Waxman, Chaim I. "The myth of transformation." Contemporary Jewry 16, no. 1 (January 1995): 135–40. http://dx.doi.org/10.1007/bf02962394.

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Moll, Ian. "The Myth of the Fourth Industrial Revolution." Theoria 68, no. 167 (June 1, 2021): 1–38. http://dx.doi.org/10.3167/th.2021.6816701.

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This article argues that there is no such phenomenon as a Fourth Industrial Revolution. It derives a framework for the analysis of any industrial revolution from a careful historical account of the archetypal First Industrial Revolution. The suggested criteria for any socioeconomic transformation to be considered an industrial revolution are that it must encompass a technological revolution; a transformation of the labour process; a fundamental change in workplace relations; new forms of community and social relationships; and global socio-economic transformations. These transformations indeed characterise the Second and Third Industrial Revolutions. The aggregate of technical innovations in the latter is carefully examined, because this is a crucial part of determining whether we can meaningfully claim that a Fourth Industrial Revolution is underway. The article demonstrates that we cannot.

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Rao, Abdul Qayyum, Allah Bakhsh, Sarfraz Kiani, Kamran Shahzad, Ahmad Ali Shahid, Tayyab Husnain, and S. Riazuddin. "RETRACTED: The myth of plant transformation." Biotechnology Advances 27, no. 6 (November 2009): 753–63. http://dx.doi.org/10.1016/j.biotechadv.2009.04.028.

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Rao, Abdul Qayyum, Allah Bakhsh, Sarfraz Kiani, Kamran Shahzad, Ahmad Ali Shahid, Tayyab Husnain, and S. Riazuddin. "RETRACTED: The myth of plant transformation." Biotechnology Advances 37, no. 5 (September 2019): 827. http://dx.doi.org/10.1016/j.biotechadv.2019.06.003.

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Essebo, Maja. "A mythical place: A conversation on the earthly aspects of myth." Progress in Human Geography 43, no. 3 (April 15, 2018): 515–30. http://dx.doi.org/10.1177/0309132518768426.

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The concept of myth is far from foreign to geographical research, yet its definition and use has been both varied and assumed, leaving much of its potential geographically unexplored. Myths – naturalised stories which reflect ideology, alleviate anxiety, and guide everyday practices – instil place with meaning. Following the tradition within human geography of engaging with issues intersecting perception and place, this paper suggests that to further develop the concept of myth in and through human geography may help advance central disciplinary themes centring on issues of naturalisation and transformation of societal beliefs and, by extension, place.

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Brodsky, Alexander I. "Myth therapy. Notes on collective traumatology." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 208–16. http://dx.doi.org/10.21638/spbu17.2021.202.

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The article analyzes the mechanisms for the formation of social myths, as well as their functions pertaining to collective trauma, and puts forward three theses. Firstly, the characteristics which turn text into myth depend not on its formal or essential features, but rather on its perception (how the audience interprets the meaning of its constituent statements). Anything can become a myth. Usually, a myth consists of depictions, statements, and explanations, that is, descriptive utterances. However, to understand a myth is to know the preconditions not for the truth and/or falsity of its constituent statements, but instead the implementation of certain rules of conduct. A myth is a description interpreted as a prescription. This approach makes it possible to understand how various scientific or philosophical theories, initially aiming to describe and explain the world, turn into myths determining the social behaviour of the masses. Secondly, a myth turns descriptions into prescriptions through “storytelling”. A myth is a narrative which inevitably uses certain tropes essential for all narratives. The form of the narrative makes it possible to establish a pseudo-logical connection between various “elementary statements” capturing real or fictional events. Without such a connection, there is no value and, therefore, no normative perception of these events. Thirdly, the transformation of a description or explanation of a traumatic event into imperatives is the most important form of the therapy of collective consciousness. A description of a traumatic event turning into a call for action and construction of a new reality presents perhaps the only way to get rid of the destructive consequences of psychological trauma, both at the collective and individual level.

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Schwartz, Peter E., and Michael G. Kelly. "Malignant Transformation of Myomas: Myth or Reality?" Obstetrics and Gynecology Clinics of North America 33, no. 1 (March 2006): 183–98. http://dx.doi.org/10.1016/j.ogc.2005.12.003.

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Vladimirova, Tatyana E. "Semantic Continuumof Myth." RUDN Journal of Language Studies, Semiotics and Semantics 11, no. 2 (December 15, 2020): 161–74. http://dx.doi.org/10.22363/2313-2299-2020-11-2-161-174.

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Language, the first cultural phenomenon, received textual expression in myths, of which the oldest tell of the mystical relationship of the tribe with the animal. Consideration of the concepts that arose on this basis, and then of “conceptual myths” (OM Freidenberg) about the totem-ancestor makes it possible to analyze their semantic-semantic fields. Moreover, we relied on the cultural-historical concept of G.G. Shpet, which allowed us to trace the evolution and subsequent transformation of the semantic-semantic fields of myth and thus reveal the algorithm for the formation of the mythopoetic tradition, its fading and eternal return. In the center of this work is semantic-semantic fields of myths about the Heavenly deer / moose cow, the cult which stretched over the more than six millennia. Observing the astral objects that served as a spatial-temporal reference point in the hunting and reindeer herding, primitive tribes felt their unity with the star ancestors. For example, two constellations of seven stars, which served the primitive hunters and reindeer breeders as a guide on the way, began to be identified in the russian North with the horned Reindeer Mother / moose cow and her daughter, from which the well-being of people depends. The attempt of comparative-historical reconstruction of semantic-semantic fields in article based on the material of myths about totems-forefathers made it possible to distinguish three main layers. These are 1) the energetically “charged” field of the myth of the shaman visiting the fantastic deer in labor, in which the religious and mythological consciousness received expression; 2) a semantic-semantic field of myths that belong to the artistic and heroic consciousness and narrate about a cultural hero who is ready for a feat for his family-tribal community; 3) the semantic-semantic field of the myth of the Horned mother-deer in the story of Ch. T. Aitmatova’s “White Steamboat (After the Tale)”, the rescue of orphans who became the ancestors of the Bugu tribe (‘deer’), and contains deep thoughts of the author, the bearer of cultural-historical and philosophicalcultural consciousness. As for the semantic-semantic fields, specific to the various interpretations of plots about a moose cow and a calf, close to a household fairy tale, a hunting story and a joke, so they correspond to the scientific and technical type of consciousness that has lost its connection with myth.

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Chae, Baek. "The Creation and Transformation of Nationalistic Press Myth." Korean Journal of Communication & Information 102 (August 31, 2020): 217–45. http://dx.doi.org/10.46407/kjci.2020.08.102.217.

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Harper, Kyle. "The transformation of Roman slavery: an economic myth?" Antiquité Tardive 20 (January 2012): 165–72. http://dx.doi.org/10.1484/j.at.1.103102.

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Artamonov, Denis Sergeyevich, and Svetlana Mikhailovna Frolova. "Internet Meme in the System of Social Mythology of the Digital Age." Общество: философия, история, культура, no. 11 (November 13, 2020): 13–17. http://dx.doi.org/10.24158/fik.2020.11.1.

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The paper discusses the place of Internet memes in the structure of the social mythology of the digital world. The authors understand the Internet meme as a communication phenomenon. They characterize it as an online miniformat genre. An Internet meme integrates an image with an ironic text caption for a concise assessment of a situation, state or phenom-enon and visualization of reality. The myth is em-bedded in the semantic structure of the meme, which spreads it to large audiences. In the post-truth era, Internet memes are not only retransmitters of myths, but also actively create a new social my-thology, allowing network users to interpret reality in accordance with their worldview, laid down by mass culture. As a result, the myth becomes a fake, and the Internet meme becomes an effective way of spreading it. Analyzed memes “Karl!” and “The Wrong Guy” as examples of modifying archaic myths and constructing a new social mythology, as well as memes “Ivan the Terrible kills”, “Peter I and Shrek”, “Lenin is a mushroom” as confirmation of the thesis about the transformation of political and historical myths into a fake form.

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IMBIEROWICZ, AGNIESZKA. "The Polish Mother on the defensive? The transformation of the myth and its impact on the motherhood of Polish women." Journal of Education Culture and Society 3, no. 1 (January 13, 2020): 140–53. http://dx.doi.org/10.15503/jecs20121.140.153.

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The subject of this presentation is the attempt to defi ne and to present the origins, socio-cultural content and the evolution of The Polish Mother myth, present in the polish national consciousness. The author tries to show how this myth was born, what functions it fulfi lled and what forms it took in the changing historical and social reality, from the moment of loss of independence, through a period of real socialism, until the present day. The impact of this myth in the lives of real women and their motherhood is taken into consideration. Then, the author comparing the results of the latest polish sociological rese-arches on the family and its transformation, and transformation of value systems together with theories about the specifi cs of life in the period of postmodernity, wonders whether it’s time to deconstruct the myth of The Polish Mother, because it does not fi t the conditions of today’s world, which is characterized, above all, by the apotheosis of individuality, self--realization and freedom, or perhaps in polish society there is still strong traditionalism in thinking about motherhood, and the myth of The Polish Mother is still alive?

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Avraham, Eli, and Anat First. "Towards a New Model of Narrative Transformation: From the American Myth to the Green Myth." Communication Theory 23, no. 1 (January 24, 2013): 67–90. http://dx.doi.org/10.1111/comt.12002.

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Богачева, Юлія. "TRANSFORMATION OF ANTIQUE MYTH IN MODERN CULTURE (PETERSBURG – ODESSA)." Doxa, no. 2(32) (December 21, 2019): 250–57. http://dx.doi.org/10.18524/2410-2601.2019.2(32).188623.

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Zarapin, Roman V. "MYTH OF TYPHON AND ITS TRANSFORMATION IN HELLENISTIC TIMES." RSUH/RGGU Bulletin. Series History. Philology. Cultural Studies. Oriental Studies, no. 10 (2018): 9–15. http://dx.doi.org/10.28995/2073-6355-2018-10-9-15.

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Keum kyungsook. "The Formation and Transformation of Goguryeo’s Foundation Myth Jumong." Korean Studies ll, no. 28 (December 2015): 7–40. http://dx.doi.org/10.36093/ks.2015..28.001.

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HUTCHINGS, STEPHEN. "MYTH, PLOT TRANSFORMATION AND ITERATION IN IVAN BUNIN'S FICTION." Forum for Modern Language Studies XXX, no. 1 (1994): 44–63. http://dx.doi.org/10.1093/fmls/xxx.1.44.

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Nelson, Elizabeth Eowyn. "Embodying Persephone’s Desire: Authentic Movement and Underworld Transformation." Journal of Jungian Scholarly Studies 11 (June 1, 2016): 5–17. http://dx.doi.org/10.29173/jjs37s.

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Jungian interpretations of the Homeric Hymn to Demeter that address the theme of woundedness focus primarily on the abduction/rape of the maiden and the inconsolable rage of Demeter. Another subtler wound implicit in the Hymn frequently goes unmentioned: Kore’s initial status as a nameless offshoot of the mother goddess. This essay shows how the author explores emotional implications of the myth through a ritualized enactment of the central Eleusinian mysteries using the principles of authentic movement, a process that generated a fresh interpretation of the Hymn to Demeter. The thesis is that an interpretive variation of the myth focusing on the mutual vulnerability and strength of Hades and Persephone—their willingness to recognize and be recognized, to penetrate and be penetrated—makes possible a shared healing, in turn contributing to the fertility of the underworld. It is through the coniunctio of Persephone and Hades that the underworld becomes a place of abundance.

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Kerimkulova, R. O., and Sh I. Ibraev. "Transformation of auxiliary mythological characters in the heroic epic of the Turkic peoples." Bulletin of the L.N. Gumilyov Eurasian National University. Political Science. Regional Studies. Oriental Studies. Turkology Series. 135, no. 2 (2021): 130–37. http://dx.doi.org/10.32523/2616-6887/2021-135-2-130-137.

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The image of the myth in the epic of the Turkic peoples is preserved in the function of auxiliary characters. The plot, motive, and mythology of the myth have a structural meaning at different levels of the epic, as well as the image of the characters and the burden on them. Among them are a tulpar, an auxiliary, a hero's wife, or a girl in love with him, a ghost, a saint, a fairy, a diyu, etc., who saves the hero from trouble. It is no coincidence that in the heroic epic the hero's spirit is associated with the cult of ancestors. Because it is a myth that the source of unparalleled strength and courage is realized through this arrow. At first, the protagonist, although he is alone and alone, walks alone, attacks the enemy alone and goes on a campaign. If this model repeats the image of a mythical hero acting alone, then he performs a feat that an ordinary person cannot do with the help of an auxiliary character (spirit), which is in line with the same mythical logic. The problem here is not only that the supporting character is in a mythical image, but also that the pattern of action of the epic hero repeats the mythical model. This is a sign that both the skeleton of the myth and the system of images are repeated in the epic. Of course, it is obvious that epic has changed and adapted to nature. We notice that the image and activity of the auxiliary mythological characters in the heroic epos of the Turkic peoples relate to the history of the formation of the epic genre. They are in the plot of the epic together with the protagonist of the epic. Actions and concepts such as ancestral cult, communication with other worlds, the help of heroes to help the hero to win, to achieve his goals are derived from the model of myth.

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Đokanović, Aleksandar. "Transformaties van de Argonautenmythe in de roman Een vreemde stam heeft mij geroofd van Willem Brakman." Neerlandica Wratislaviensia 28 (June 26, 2019): 149–63. http://dx.doi.org/10.19195/0860-0716.28.12.

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Transformations of the myth of the Argonauts in the novel Een vreemde stam heeft mij geroofd by Willem BrakmanThe following article deals with the transformation of the myth of Jason and the Argonauts in the novel Een vreemde stam heeft mij geroofd 1992 written by Willem Brakman. The legend of the Argonauts tells about a mythical journey in quest of the Golden Fleece. Working on his own version, Brakman relied on the epic poem The Argonautica written in the 3rd century BC by Apollonius of Rhodes. Brakman rewrote the myth of the Argonauts by placing the action in 20th-century Netherlands. The research aim is to discover in what way Brakman transforms the original story as set in The Argonautica and to compare these two versions. Brakman’s novel differs from the original in the changes to the plot or characters. Moreover, he combines the legend of the Argonauts with other mythical stories such as that of Oedipus, Odysseus, Theseus. Gérard Genette’s theory of intertextuality serves as the theoretical background of the article.

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Trautmann-Waller, Céline. "Semites and Semitism: From Philology to the Language of Myth." Philological Encounters 2, no. 3-4 (August 16, 2017): 346–67. http://dx.doi.org/10.1163/24519197-12340032.

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This contribution analyses the transition from the “Semites”, which were derived, in early Semitic philology, from linguistic classification, to “Semitism,” a category combining linguistics, psychology, and cultural history. Goldziher’s critique of Renan’s understanding of Semitism not only led to a new logic of peoples in an economy of invention, transformation, and circulation but also, through the analysis of the names of the gods, to the reconstruction of a language of myth characterized by an inherent duality. With Carl Abel’s work on contradiction in primeval words, this question of duality in the language of myth is linked to Freud’s research on the language of dreams, conceived as remnant of an old primitive stratus of language. Karl Abraham’s Myths and Dreams (1909) and Otto Rank’s The Birth of the Hero (1909) also reveal the inspiration early psychoanalysis found in some reflections on Semitism: both combined insights from Semitic philology and the science of mythology with those of dream interpretation. When Freud finally offered his own interpretation of Moses in Moses and Monotheism (1939), his psychoanalytical reading revealed the potential of the philological and psychological reconstruction of the language of myth: he also read the names as traces of circulation and the canonical text as an archive of conflicts, but transformed traces into symptoms.

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Kostyuk, Iryna. "Fundamentals of mythologization of personality in the context of the totalitarian society." Bulletin of Lviv National Academy of Arts, no. 40 (July 1, 2019): 25–30. http://dx.doi.org/10.37131/2524-0943-2019-40-3.

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The article analyzes the problem of using social myths in the system of a totalitarian society, outlines the main mechanisms of their influence on all spheres of society life, scenarios of activity and modifications in modern times. The totalitarian societies of the twentieth century (on the example of the Soviet Union and Germany) created their myths, because without them, totalitarianism is in principle impossible, and also actively used millennial mythological schemes and images already created by the millennium. The modern information society gives rise to new myths, commercially oriented, but the mechanisms of influence are rooted in archaic myth-making and myth-creation of totalitarian states. Objectives – to analyze the mechanisms of the functioning of myths in a totalitarian society, the basic principles of mythologizing the image, the transformation of social myths in modern society. Scientific novelty. All modern theories of social myths can be conditionally divided into two kinds of flows: 1) those that interpret myth as a certain way of expressing the unconscious, to begin even an irrational experience that is experienced subjectively but is unique to the whole community; 2) theories that emphasize his or her ability to form types of thinking and norms of behavior (which is extremely important for totalitarian societies that want to ensure total control over citizens). Results. Since the most researched totalitarian societies today are Soviet and Nazi, it is best to go there according to the models of the existence of mythological paradigms, even when realizing the diversity of these varieties of totalitarian regimes - the Nazi totalitarianism is directed to the pre-Christian past. at the end of the XXI century. the latest social myths have started to play a much larger role than the new weapons. Considering the tangible effect of civilized means of influence on extremely militant states (through a set of economic and political sanctions, access to global financial systems and levers of influence on the politics and economy of other states), it is social myths relayed through all possible media (directly or veiled). ), began to form mass public opinion and even state ideology. It is the mythology that offers a person the key to understanding the situation (social, political, spiritual, emotional) in which they find themselves. The mythology (ideology) of an individual society (or even a particular social group) comprehensively characterizes its representatives, their motivation, and their interest. Myths are a guarantee that a particular community will not be completely destroyed during radical changes. Therefore, in times of social and economic crises, myth gives a person the possibility of unconditional identification with the team. Conclusions. Society and civilization of the twentieth century. modestly retreated to the laws and regulations of mythological consciousness, mythological laws, because for thousands of years man has preserved the collective subconscious and resist (in its mass) cannot, and "others" immediately found themselves outside the society, becoming social exiles (this in the scene of exile) or died. The modern information society gives birth to new, commercially oriented myths, but the mechanisms of influence are rooted in the archaic myth-making and myth-making of totalitarian states.

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Lisenkova, A. A., and S. V. Ryazanova. "MYTHOLOGIZATION OF THE VIRTUAL AND HEROIZATION OF THE ORDINARY IN DIGITAL SPACE." Pedagogicheskiy Zhurnal Bashkortostana 86, no. 1 (2020): 81–89. http://dx.doi.org/10.21510/1817-3292-2020-86-1-81-89.

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The article analyzes the influence of digital technologies and means of everyday experience virtualization on the mythogenesis of the modern world. The transformation of approaches to creating ideal images, to heroization and mythologization has allowed to change the approaches to the narrative of the personal experience of each virtual space member. Myth becomes a means of escape from the constant variability, fragmentation and illogicality of the surrounding world. It offers simple ways of cognitive exploration of the surrounding reality allowing people to adapt to it. This way the virtual space is transformed from a place of gaining experience to a place filled with a mass of new myths and simulacra, expressed in an infinite number of visual images. Myth-making has stimulated the emergence of a profane creativity network in the pursuit of users’ rapid popularity , while mass culture has propagated bright and simple images of the screen world, creating a new reality of simple meanings and forms, giving rise to a new mythorealism of modernity.

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Dinh, Hai Hong. "The symbol of Saint Gióng and the Gióng festival in the historical context of Vietnam." Asian Education and Development Studies 9, no. 1 (September 17, 2019): 37–45. http://dx.doi.org/10.1108/aeds-01-2018-0015.

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Purpose The purpose of this paper is to trace the way in which a popular ritual became one of Vietnam’s most important festivals, elevated as a celebration of national heroism and charts its gradual transformation in modern society. Design/methodology/approach This research focuses on the combination of a fertility rite and narratives of St Gióng based on nationalism or heroism created a special festival reflecting many traditional cultural characteristics of Vietnam and the Việt people and the transformation of St Gióng from a mythological to a national symbol of heroism in anti-invader history was recorded in texts. Findings The paper casts light on the mythologization and historicization of St Gióng in Vietnam’s particular historical context by decoding the Gióng symbol as a core element of the folktales and myths about St Gióng to understand the formation and development of St Gióng in the cultural history of Vietnam. Research limitations/implications The paper is not exploring the Gióng symbol within a larger cultural context of nationalism and ethnosymbolic approach in a comparison of national symbolism and heroism. Practical implications The paper includes implications for advised scholars to conduct further exploration of the symbol and myth of not only St Gióng in Vietnam but also Kubera in India and Vaisravana in China to connect Kubera, Vaisravana and St Gióng under the connection of literal myth and heroic symbol. Social implications The paper shows how processes of historicizing myth and mythologizing history are important features of Vietnamese socio-historical research. Originality/value The paper shows how a fertility rite became a historical festival and the figure of St Gióng became a symbol of patriotic heroism.

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Mirkin, Y. M. "Transformation into the social market economy: myth or reality for Russia?" Economic Revival of Russia, no. 1 (67) (2021): 48–53. http://dx.doi.org/10.37930/1990-9780-2021-1-67-48-53.

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The article reveals the goals, conditions and mechanisms of transformation of the Russian model into a social market economy. Life expectancy, quality of life, super-fast economic growth, technological modernization were announced as goals. The quantitative parameters of these goals are given. The necessary changes in the models of collective behavior of the population and the Russian elite are explained as a condition for such a transformation. The stages of transformation are presented for discussion – the first, intensive intervention in the economy by the «development state», in order to eliminate deformations and launch superfast growth, the second stage is normalization. Revealed the transformation formula – the content of economic, financial, administrative policies leading to the creation of a social market economy in Russia.

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Grant, Gary. "Shifting the Paradigm: Shepard, Myth, and the Transformation of Consciousness." Modern Drama 36, no. 1 (March 1993): 120–30. http://dx.doi.org/10.3138/md.36.1.120.

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Iffland, James, and Marcia L. Welles. "Arachne's Tapestry: The Transformation of Myth in Seventeenth-Century Spain." Hispanic Review 55, no. 4 (1987): 535. http://dx.doi.org/10.2307/473540.

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Maloletneva, Irina, Zhanna Zhiratkova, and Tatiana Eliarova. "TRANSFORMATION OF VALUES OF STUDENT YOUNG PEOPLE: MYTH AND REALITY." VESTNIK UNIVERSITETA, no. 4 (2018): 150–55. http://dx.doi.org/10.26425/1816-4277-2018-4-150-155.

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Menkouski, Viachaslau I. "Lenin-2020: history, legend, myth." Journal of the Belarusian State University. History, no. 4 (October 29, 2020): 7–19. http://dx.doi.org/10.33581/2520-6338-2020-4-7-19.

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The historical politics of the Russian Federation at the present stage is analysed. The work applied the case studies methodology (i. e. study of individual cases, analysis of a single case). The object of study was the historiographic and sociopolitical situation associated with the 150th anniversary of V. I. Lenin. An analysis is given of modern Russian-language academic historiography, which examines the role of V. I. Lenin in Russian and world history. The formation and transformation of the Leninist image in the Soviet Union and the Russian Federation, the modern memorial culture are considered. Based on specific sociological surveys, the attitude of various social and power structures to the contradictory image of V. I. Lenin as a revolutionary, theorist and politician is shown.

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Gushchin, Valerij. "The Image of the Past as Political Myth: Athenian autochthony." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 180–97. http://dx.doi.org/10.25205/1995-4328-2019-13-1-180-197.

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Myth of autochthony was very popular in Athens in the 5th and 4th centuries B.C. It states that the ancestors of the Athenians allegedly inhabited this territory from the most ancient times and were born by the Earth itself. Autochthony became a part of the national image and state propaganda. In the 4th century B.C. it was an integral part of the Funeral speeches that praised the exploits of the lost Athenians. The birth from earth and residence in one territory were different aspects of autochthony, which were merging into a single whole in the 5th century B.C. The integration of these myths occurred, perhaps, in the 5th century B.C. and was associated with the development of democracy. We however believe that it was a consequence of the Persian wars and the transformation of Athens into the Empire (arche).

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Sandiford, Keith A. "Inkle and Yarico: the construction of alterity from history to literature." New West Indian Guide / Nieuwe West-Indische Gids 64, no. 3-4 (January 1, 1990): 115–25. http://dx.doi.org/10.1163/13822373-90002019.

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Article examines how the principal narratives of Richard Ligon, Richard Steele, and George Colman provide a basis for studying the textualization and transformation of private history into public myth.

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Akhmad, Akhmad, Usman Idris, and Leo Siregar. "Mitos Sawerigading (Epos Lagaligo): Suatu Analisis Struktural dan Penafsiran." ETNOSIA : Jurnal Etnografi Indonesia 3, no. 2 (December 5, 2018): 224. http://dx.doi.org/10.31947/etnosia.v3i2.4949.

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This article aims to analyze the myth of Sawerigading. The analysis approach is Structural Leivist analysis used to reveal the Structure in the myth of Sawerigading as a socio-cultural transformation and kinship structure to gain an understanding about the position of Sawerigading in the lagaligos epoch. The results show that the structure of Bugis-Makassar culture is always based on a divided binary opposition structure in three vertical parts, namely, upper structure, middle structure, and bottom. this structure originating from the cosmogini division transformed unconsciously and automatically into natural objects, house shape, and social stratification. Then, the existence of Sawerigading as a central character in the middle world is the result of the transformation of a limited exchange structure to the upper and the underworld kinship group through a marriage described as the foundation of the culture of Buginese and Makassarese people on earth. Liminal position on the myth of Sawerigading is a firm position to explain the reality of culture of the Buginese-Makassarese people. That is why the Buginese-Makassarese people have a strong and firm character.

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Ghedin, Simona, Floriana Caccamo, Francesca Vannini, Maria Rosaria Stabile, Luca Caldironi, Francesca Meneghello, and Cristina Marogna. "Between Myth and Cure: Group Experience in Narrative Medicine with Neurological Patients." Research in Psychotherapy: Psychopathology, Process and Outcome 17, no. 1 (March 1, 2015): 33–42. http://dx.doi.org/10.4081/ripppo.2014.163.

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This research considers the observation of certain parameters within groups formed by patients affected by multiple sclerosis. A music/art therapist and a psychologist/psychotherapist at a neuro-rehabilitation structure in Venice led the groups. Our goal is to assess how the perception of the history of disease can change in patients by using myth and expressive-narrative workshops as a means of trans-formation. The following instruments were administered at the beginning, during, and at the end of the treatment: SCL–90–R, TAS–20, FAT.A.S.–G, and CGQ. Re-sults show a change in patients? perceptions of themselves, both with respect to their disease and to other people. Therefore, myths and their narration appear to be a possible resource that can promote mental transformation processes in an institu-tional neuro-rehabilitative context.

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Kannykin, Stanislav Vladimirovich. "Running in a myth." Культура и искусство, no. 3 (March 2021): 10–22. http://dx.doi.org/10.7256/2454-0625.2021.3.32927.

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This article solves the tasks of determining the spheres of use and functions of running in primitive societies based on the sources of mythological nature, associated with the culture of Ancient Greece, American Indians, Slavs, peoples of the Far North, Roman tribes, Celts, peoples of Ancient Egypt, Jews, peoples of Oceania, and others. The indicated problematic gives a broader outlook upon the spiritual grounds for developing physical abilities in the past, as well as to describes the stages and specificity of current transformation of the socially significant practices related to running. The article employs the methods of analysis, comparison and synthesis; the area of application of the acquired results is the philosophical anthropology and philosophy of sports. The novelty of this research consists in determination of peculiarities of the functionality of running in a myth in three dimensions: cosmological (running is considered in etiological and intermediary between the macro-and microcosm functions), biological (as a manifestation of physical health and a unique for the mammals way of hunting based on endurance run), and social (running as a means to raise and maintain social status, finding a partner for marriage, element of ceremonialism, initiation, etc.).

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Dung, Nguyen Thi. "Some survey results about the change of gods in myths to gods in the fairy tales of Vietnamese ethnic minorities." Science & Technology Development Journal - Social Sciences & Humanities 4, no. 4 (December 6, 2020): First. http://dx.doi.org/10.32508/stdjssh.v4i4.601.

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Gods appear in a wide variety of myths and fairy tales around nations in the world. This is one of the central images, showing a multidimensional awareness of the ancients on the nature and society. Understanding the transformation of the system of god characters in a process of sequences, the system from the myths to the fairy tales of ethnic minorities in Vietnam, we will see the development of awareness levels in thinking, in the spiritual life of the society and of Vietnamese people. From there, we see the development in the thought process and artistic performances of the ancients which were romantic and high-soaring. We also see the similarities and differences in the art of character building in ethnic minorities' myths and legends. The research outcome is to understand the origin, the way to reflect the world, the people, the process of changing according to the thought and the art process of the divine character from myth to fairy tales of the Vietnamese ethnic minorities through the following steps: 1) Describing and surveying the divine characters in 181 myths of ethnic minorities in Vietnam; 2) Describing and surveying god characters in 150 fairy tales of typical Vietnamese ethnic minorities; and 3) Giving comment , evaluating the transformation of mythical characters from myths to fairy tales through the survey results.

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Bahruddin, Uril, Qomi Akit Jauhari, Nur Faizin, and Muhammad Widus Sempo. "The Transformation of Values in A Catfish Folklore." KARSA: Journal of Social and Islamic Culture 28, no. 2 (December 14, 2020): 211–33. http://dx.doi.org/10.19105/karsa.v28i2.3520.

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Industrial developments have brought many significant changes in various fields of life, especially agriculture and education. It seems that the transformation of the agricultural sector and fishpond farming in Medang Village, Glagah, Lamongan are affected by the catfish folklore that keep the people concerned for generations. This is a phenomenological research and the results are descriptive and qualitative. The data are described and interpreted hermeneutically. The results indicate that the catfish folklore contains a number of educational values that dynamically developed along with the people's beliefs about the folklore as a myth. This transformation of educational values includes: the value of ubudiyyah, the value of the struggle in the life; and the moral value. This transformation occurs through the intervention of many parties, both internal and external ones, such as the local government, the elders, the community leaders as well as educators. Other factors are technological development and the development of the fishery industry. This research suggests the stakeholders of the village level, districts, and regencies to make the folklore as a medium in learning the educational values. The society, especially the fishpond farmer at Medang village are suggested to preserve the folklore without preventing it to be known. The scholars and the artists can also bring this folklore to life and present it in a more interesting format, both in a pure and classic appearance and in collaboration so that it can be presented as a myth that has a profound meaning.

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Lukens, Matthew. "The Refiguration of Body and Soul: Time and Narrative in C.S. Lewis's Retelling of the Cupid and Psyche Myth." Amaltea. Revista de mitocrítica 4 (November 15, 2012): 115–29. http://dx.doi.org/10.5209/rev_amal.2012.v4.40592.

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This paper presents a reading of C.S. Lewis’s Till We Have Faces: A Myth Retold in light of Mikhail Bakhtin and Paul Ricoeur’s analysis of time’s role in transformation. I will focus on the narrative dynamics Lewis achieves by incorporating the temporal into the fabric of his narrative. This approach to temporality contrasts markedly with his source material, Apuleius’ Metamorphoses or the Golden Ass, which ultimately appears to transcend time and therefore transformation by novel’s end. I finish my analysis by arguing that as Lewis moves from his protagonist, Orual's, initial retelling to embracing a more limited version of the myth, instead of the disruptive force it is for Apuleius, the temporal becomes a generative force, transforming and renewing Lewis’s narrative along the lines of Ricoeur’s paradigm of prefiguration, configuration, and refiguration.

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Shalaghinov, Borys. "On History of Romantic Overturn in Modernist Mythology." Академічний журнал "Слово і Час", no. 5 (May 29, 2019): 29–40. http://dx.doi.org/10.33608/0236-1477.2019.05.29-40.

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The paper deals with a Greek myth adopted by modern scholars, which is hypothetically treated not as an authentic picture of antiquity, but philosophical construct, developed by early German romantics on the basis of Kantian discourse. The myth-narration was understood as a way of mental transformation of the hostile environment (embodied by the rite of human sacrifice) in terms of its humanization, aesthetization, heroization, intellectualization; the purpose of individual existence was interpreted as a unity of nature, society and the person, immersion in the ‘myth-environment’ being a condition for such unity. A further evolution of the myth took place due to civilizational shifts in Europe, which ‘fragmented’ human unity and destroyed the original unity of mythology. The modernist myth (Joyce, Messiaen, Bachelard) gave place to deintellectualization, particularization and desocialization of public life that urged to turn towards the blind nature ‘before civilization’ and stimulated indifference about the last preceding stages of culture. The life force was understood as returning to pure instinct that indicates the presence of nature in man. The distinction between sophisticated connoisseurs of culture and the bourgeois ‘mass’ became especially sharp; the ‘myth’ got really destructed by transferring it from actual life to the setting of everyday comfort, bypassing the spiritual state of the individual. The ‘myth of intertextuality’ (book myth, new-Alexandrian myth) is characteristic of the period of decline, as it is oriented not towards a living person and ‘life force’, but towards narration. This tendency was most vividly reflected in N. Frye’s mythological theory (about literature as myth-making).

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Lee, Bo-Yong. "A Study on the Aspects of Transformation between the Myth of Avalokiteśvara and the Founding Myth of Korea." Eomunhak 149 (September 30, 2020): 207–39. http://dx.doi.org/10.37967/emh.2020.09.149.207.

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Zakharov, Dmitry V. "The Transformation of the Jesse James’ Myth in Contemporary American Cinema." Journal of Flm Arts and Film Studies 10, no. 1 (March 15, 2018): 106–18. http://dx.doi.org/10.17816/vgik101106-118.

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American historiography puts forward a theory which looks upon the US history as consisting of a row of cycles. The pattern was detected by thinkers and historians like Ralph W. Emerson, Henry B. Adams, Arthur M. Schlesinger and others. A cycle includes two contradicting phases lasting approximately 15-20 years each. Their character and content are defined differently - by social interest/personal interest, liberalism/conservatism, democracy/capitalism. The common ground between all the oppositions is the vision of the cyclic regularity nature. During the social anxiety periods the energy breaks out, the nation stirs to action (Progressive Era (1890s-1910s), New Deal (30s), turbulent years (60s). When the social organism gets tired it demands a break to recover. The social rest time begins (Roaring Twenties, presidency of Dwight D. Eisenhower (1953-1961), Me Decade (80s)). The article takes as a premise that cinema reflects the rythmic variations - at the level of ideas, themes, types of characters, genres, plots, a visual style. The theory is tested by means of examination of the western - the oldest national American genre. The article analyses the western subgenre - films telling of legendary frontier outlaws, namely Jesse James regarded as American Robin Hood. The theory of cycles optics enables to track the transformation of James myth and his image. The main part of the article is devoted to the landmark film of the contemporary social anxiety phase The Assassination of Jesse James by the Coward Robert Ford (2007, dir. Andrew Dominik). A thorough review of the polyphonic text demostrates that whichever interpretation is prefered the intention of the authors to a radical reconsideration of the well known myth is obvious. Correlations and contrasts with the other Jesse James films reveal that the view on the criminal number one directly corresponds with the historical phase.

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Bayma, Todd. "Rational Myth Making and Environment Shaping: The Transformation of the Zoo." Sociological Quarterly 53, no. 1 (February 2012): 116–41. http://dx.doi.org/10.1111/j.1533-8525.2011.01228.x.

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Ivanova, Karina, Oleh Sadovnikov, and Yana Balabay. "MYTHICAL WORD AND MYTH IN ANCIENT GREEK TRADITION." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 49–52. http://dx.doi.org/10.17721/sophia.2020.16.10.

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The term "myth" is a category of our thinking, used to combine the attempts to explain natural phenomena, creations of oral literature, philosophical constructions and cases of linguistic processes in the mind of the subject. Myth is a living word, myth was experienced, and this experience determined the essence of the myth for man in the period of transformation of thinking from figurative into conceptual. Man of ancient times didn't separate himself from society, both society from nature and cosmos as an embodiment of various and numerous gods. "Myth" was used to confirm the existence of something unknown or something that couldn't be verified, but there is trust in this unknown, based on translation. "Logos" was used to denote a word generated by mind, as a word referred to some higher, metaphysical one. The word "epic" was understood as an objective metrical narrative, in which a poetic illusion, an appropriate deception, illogicality were allowed. "Myth", "logos" and "epic" were filled with different semantic meanings. The semantic nuances in the word "myth" appeared in periods of weakening the power of myth and lately, when myth, as a sacred word, was opposed to religion, science and philosophy. The mythical word weakened by religious dogmas and definitions, empirical data of science and the logic of philosophical constructions, which created a new attitude to the myth and its definition. According to the Greek tradition the word "myth" was formed as a multifaceted concept with a number of semantic nuances. The word itself was less understood, while more felt, reflecting the irrational aspects of human perception of the world or some parts. The myth was determined not by the word itself, but by the attitude to the description of experiences or events conveyed by him, formed in stories, with the addition of emotions, signs and symbols, combining verbal and nonverbal means of information.

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Vinogradov, Vladimir V. "Transformation of the Archaic Myth and the Discourse of Power in Alexander Sokurov’s “Moloch”." Journal of Flm Arts and Film Studies 10, no. 4 (December 15, 2018): 62–68. http://dx.doi.org/10.17816/vgik10462-68.

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The article deals with the transformation of myth in A. Sokurovs Moloch. The author investigates the mountain mythology in German culture and connects it with the neo-mythology created by A. Sokurov. He also analyses the three incarnations of Moloch: Adolf Hitler, the Nazi ideology and entropy.

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Veres, Ottilia. "Spaces in Between in the Myth of Myrrha: A Metamorphosis into Tree." Acta Universitatis Sapientiae, Philologica 11, no. 1 (November 1, 2019): 83–92. http://dx.doi.org/10.2478/ausp-2019-0006.

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Abstract Within the larger context of metamorphoses into plants in Greek and Roman mythology, the paper aims to analyse the myth of Myrrha and her metamorphosis into a tree, focusing on the triggering cause of the transformation as well as the response given to her newly-acquired form of life. Myrrha’s transformation into a myrrh tree takes place as a consequence of her transgressive incestuous act of love with her father, Cinyras. Her metamorphosis occurs as a consequence of sinful passion – passion in extremis –, and she sacrifices her body (and human life/existence) in her escape. I will look at Ovid’s version of the myth as well as Ted Hughes’s adaptation of the story from his Tales from Ovid. My discussion of the transformation into tree starts out from the consideration that metamorphosis is the par excellence place and space of in-betweenness implying an inherent hybridity and blurred, converging subjectivities, a state of being that allows for passages, overlaps, crossings, and simultaneities. I am interested to see in what ways Myrrha’s incestuous desire for her father as well as her metamorphosis into a tree can be “rooted” back to her great-grandfather Pygmalion’s transgressive love for the ivory statue Galatea.

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Nazarenko, Ivan I. "“Orpheus in Hell”: The Transformation of the Myth of Orpheus and Eurydice in Boris Poplavsky’s Novel Home from Heaven." Imagologiya i komparativistika, no. 14 (2020): 90–109. http://dx.doi.org/10.17223/24099554/14/4.

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The study aims to interpret Boris Poplavsky’s novel Home from Heaven (1935) through the prism of the myth of Orpheus and Eurydice to identify the author’s concept of love, art, and the structure of reality. The novel Home from Heaven contains allusions that refer to the myth of Orpheus and Eurydice. The grounds for comparing the myth and the novel plot are seen in the fact that, in his poetic legacy, Poplavsky uses the metaphor of Orpheus in hell to express his own attitude. Poplavsky’s polemic with the ancient myth, with the understanding of the nature of love and the creative genius is revealed and explained by a change in axiology. The principle of allusions to the well-known myth is determined: it is not a manifestation of collisions of the myth in modern times, but a travesty of the mythological plot. In Home from Heaven, Oleg, the modern Orpheus (aspiring writer), does not descend into the realm of the dead for Eurydice, but he himself tries to return to the earthly reality from the “metaphysical hell”, escapes from God with the help of the female love of Eurydice (Tanya and Katya). Poplavsky’s image of the universe is the opposite of the ordered mythological model of the world: “heaven” is the world of culture and the subconscious, which correlates with the lower, infernal space of eternal torment. It is concluded that the modern man sees “hell” (not Hades) both in the metaphysical sphere of the spirit (culture) and in the earthly reality (in the sphere of eros). The correspondence of the modernist aesthetics to the semantics of the plot of the novel is justified: the modern Orpheus, like the ancient one, cannot save love and be saved by love in the “hell” of being. Poplavsky’s inversion of the myth of Orpheus and Eurydice clarifies his concept of love. A harmonious love relationship between people, uniting them into one whole, is impossible because people are prisoners of their consciousness and cannot fully open its content to others. Oleg discovers that, in order to achieve harmony, it is necessary to “build” a house on the “earth” and in the “heaven”, combining the physical with the spiritual. The modern Orpheus, having accepted the fate of the writer, fulfills his mission: having discovered the “hell” of culture and of his own consciousness, having plunged into the “hell” of the earthly reality, he does not succumb to the false art of Eurydice and discovers the true Eurydice—the Word. He returns to God within himself, to culture, but he knows about reality and unites the “heaven” and the “earth” in the “home” of his own creativity, thereby overcoming the total “hell”. According to Poplavsky’s concept, however, the modern Orpheus cannot claim the role of a medium, a prophet, and art is unable to reveal the future. Art does not transform reality, does not grant immortality to the creator, and is itself not immortal, but destroyed by time. Therefore, the epistemological (cognition of being and self-knowledge) and communicative (transfer of spiritual experience to representatives of future generations) functions of art remain.

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Pieri, Giuliana. "Gabriele d’Annunzio and the self-fashioning of a national icon." Modern Italy 21, no. 4 (November 2016): 329–43. http://dx.doi.org/10.1017/mit.2016.49.

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This article charts the rise to fame of Gabriele D’Annunzio by focusing on a number of key moments in his life and the strategies he employed to shape his public image. The Roman years and the 1890s saw the writer’s first iconic transformation into Italy’s aesthete par excellence, a myth and related iconography that still shapes our view of the poet. The years in Florence, spent at the Villa Capponcina, coincided with the time in which d’Annunzio re-fashioned himself into a self-appointed national poet. The war years were central to the creation of an entirely new figure, the poeta soldato, whose military heroics and charismatic leadership provided novel and dubious models of engagement with contemporary politics and culture. Finally the years of the self-imposed exile at Gardone focus on the late, and as yet undocumented, use of photographs employed by d’Annunzio to keep the myth of the national poet-soldier alive under Fascism. These subsequent transformations resulted in a highly successful and thoroughly modern staging of his personality which turned him into a national icon.

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Rathbun, Brian C. "The Myth of German Pacifism." German Politics and Society 24, no. 2 (June 1, 2006): 68–81. http://dx.doi.org/10.3167/104503006780681885.

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Germany's behavior during the lead-up to the United States' invasion of Iraq in 2003 seemed to confirm that the country is marked by a strategic culture of pacifism and multilateralism. However, a closer look at German actions and pattern of participation in military operations reveals that German pacifism is a myth. There was no cross party consensus on German foreign policy in the 1990s around a principled opposition to the use of force. Even in the early years after the Cold War, the Christian Democrats began very quickly, albeit deliberatively and often secretively, to break down legal and psychological barriers to the deployment of German forces abroad. Pacifism persisted on the left of the political spectrum but gave way following a genuine ideological transformation brought about by the experience of the Yugoslav wars. The nature of Germany's objection to the Iraq invasion, which unlike previous debates did not make ubiquitous references to German history, revealed how much it has changed since the end of the Cold War. Had the election in 2002 gone differently, Germany might even have supported the actions of the U.S. and there would be little talk today of a transatlantic crisis. It is now possible to treat Germany as a "normal" European power.

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Yakusheva, Lyudmila A. "ACTUALIZATION, MYTHOLOGIZATION AND TRANSFORMATION OF THE LITERARY HERO: THE STIRLITZ PHENOMENON." Verhnevolzhski Philological Bulletin 23, no. 4 (2020): 189–95. http://dx.doi.org/10.20323/2499-9679-2020-4-23-189-195.

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Conceptualization of artistic actions of the last XX century is a natural and logical process. In the cultural studies discourse of the Soviet cultural typology we can see a sustained interest in educational problems based on visualized acts of a semiotic and semantic range, which are defined through the cultural context of the epoch. The most recognizable sign-index of the 1970s (in terms of time, ideological system and Soviet mentality) is Maxim IsaevStierlitz. On the one hand, this is an image which artistic value was questioned even when it had appeared. On the other hand, mass popularity turned Stierlitz in a precedent phenomenon, and the consideration of canonization conditions inspired this research. The article continues the author's series of publications dedicated to «homo soveticus» and the phenomena of the Soviet era – communal apartments, shop lines, summer cottages. The author, based on her intuition and also on the synthesis of cultural and literary analysis, actualizes resources of myth-based criticism and history of memory, and reconstructs one of the most popular myth-images in literature and cinema of the second half of the XX century – the image of the popular Soviet spy. The research focuses on the reasons of Stierlitz’s mass popularity, archetypal qualities of this character, and its perception by difference cultural generations. The author analyzes vectors of this character’s mythologization.

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Yoo, Jihun. "City of Glass and the Frontier Myth: Logocentric Project and Adamic Transformation." New Korean Journal of English Lnaguage & Literature 58, no. 4 (November 2016): 153–71. http://dx.doi.org/10.25151/nkje.2016.58.4.009.

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Isaeva, Anna N. "Transformation of the twin myth in Margaret Atwood's short story “Dark lady”." Science and School, no. 1 (2021): 11–15. http://dx.doi.org/10.31862/1819-463x-2021-1-11-15.

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Journal articles on the topic 'Myth transformation'

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