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Journal articles on the topic 'Mythic structure'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

Clayton, Sue. "Mythic Structure in Screenwriting." New Writing 4, no. 3 (November 12, 2007): 208–23. http://dx.doi.org/10.2167/new571.0.

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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

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Chen, Fanfan. "The Narrative Rhetoric in Léa Silhol’s La Tisseuse: Contes de Fées, contes de Failles." Arcadia 47, no. 1 (July 2012): 78–107. http://dx.doi.org/10.1515/arcadia-2012-0003.

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AbstractThe diversity of contemporary French narration renders the canonical definition of le fantastique useless. Writers challenge Todorov’s definition that the fantastic emerges as the reader hesitates between the supernatural and the natural explanation for the unlikely event. Léa Silhol (1967), a storyteller of mythic-poetic-fantastic style, figures among these writers. An inheritor of romantic fantastic storytelling, Silhol delves into the mental and psychic depth of legendary figures, mostly goddesses and fairies, to make them question their own identity and observe humans from their pe

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Shambaugh, Philip Wells. "The Mythic Structure of Bion's Groups." Human Relations 38, no. 10 (October 1985): 937–51. http://dx.doi.org/10.1177/001872678503801002.

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5

Skikaitė, Izabelė. "The Mythic Structure of Olga Tokarczuk’s Novel Flights." Colloquia 49 (July 19, 2022): 103–24. http://dx.doi.org/10.51554/coll.22.49.06.

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Olga Tokarczuk’s Flights consists of fragments of different genres which narrate different stories. Although literary scholars have stressed the unusual nature of novel’s structure, the question of what it means remains unanswered. The aim of this article is to reveal the novel’s semantic universe and to examine how the sections that tell different stories relate to each other.The article reveals the system of values, based on the framework of static vs. dynamic, linking the characters in the novel. Using the concept of the modern pilgrimage, the author of the article answers the question of h

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Meir Dviri, Mina. "When does the ritual of mythic symbolic type start and when does it end?" Semiotica 2018, no. 225 (November 6, 2018): 141–65. http://dx.doi.org/10.1515/sem-2017-0032.

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Abstract Mythic symbolic type is a unique cultural structure that permits no exit to the one who has lost his “self” to it. The semi-commune Little Home housed a community of mythic symbolic types which engendered a ritual of their own in which the men trapped within the type moved between its two edges, purity and impurity. But since there is no exit from the type, the question is how and when the ritual begins and ends? What kind of ritual is the mythic symbolic type’s? As an answer, the following article presents an ethnography of the ritual in the semi-commune Little Home where mythic symb

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Wu, Meng-Hsuan, and Ya-huei Wang. "Using Mythic Structure of Campbell’s Monomyth to Analyze Spirited Away: A Heroine’s Journey." Metathesis: Journal of English Language, Literature, and Teaching 6, no. 1 (May 23, 2022): 12–27. http://dx.doi.org/10.31002/metathesis.v6i1.138.

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This study intends to examine the stages of the hero’s journey based on the mythic structure of Campbell’s monomyth and use the monomyth to analyze how a ten-year-old girl, Chihiro, embarks on a journey to the supernatural world in Spirited Away. The study uses content analysis, a descriptive qualitative method, to analyze the monomyth: a departure–initiation–return journey covering seventeen stages. The monomyth involves metamorphoses and challenges that the heroine Chihiro encounters and explores her evolution during her transition to full autonomy in order to reach transformation and self-i

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8

Fores, Michael, and Leonard P. Wessell. "Prometheus Bound: The Mythic Structure of Karl Marx's Scientific Thinking." Technology and Culture 29, no. 2 (April 1988): 298. http://dx.doi.org/10.2307/3105538.

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Sayre, Robert, and Leonard P. Wessell,. "Prometheus Bound: The Mythic Structure of Karl Marx's Scientific Thinking." Studies in Romanticism 26, no. 4 (1987): 606. http://dx.doi.org/10.2307/25600686.

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10

Fuchs, Elinor. "Mythic Structure in Hedda Gabler: The Mask Behind the Face." Comparative Drama 19, no. 3 (1985): 209–21. http://dx.doi.org/10.1353/cdr.1985.0004.

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Sharma, Dr Shreeja Tripathi. "The Monomyth of Vikramaditya." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 13. http://dx.doi.org/10.24113/ijellh.v8i3.10626.

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The legendary king Vikramaditya, revered in India as an epitome of valour and justice is an enigmatic paradox of historical reality and mythic truth. Despite several textual references, his historical presence, is ambiguous and lacking in epigraphic evidence. The credibility of the Vikramaditya legend has often been disregarded by factual historians sniffing and screening out elements of fantasy in the tales. However, the eternal spirit of Vikramaditya is beyond what eyes can see and beyond what the mind can prove. While from a historical standpoint an accurate account of the King would inevit

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Peterson, Tarla Rai. "Jefferson's yeoman farmer as frontier hero a self defeating mythic structure." Agriculture and Human Values 7, no. 1 (December 1990): 9–19. http://dx.doi.org/10.1007/bf01530599.

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13

Park, Kyung-Ae. "Japanese Mythic Imaginaries and the Symbolic Structure of Traditional Space Designs." Korean Institute of Interior Design Journal 24, no. 3 (June 30, 2015): 79–86. http://dx.doi.org/10.14774/jkiid.2015.24.3.079.

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Pezzoli-Olgiati, Daria. "Erkundungen Von Gegenwelten: Zur Orientierungsleistung «mythischer» Reisen Am Beispiel Zweier Mesopotamischer Texte Erkundungen Von Gegenwelten: Zur Orientierungsleistung «mythischer» Reisen Am Beispiel Zweier Mesopotamischer Texte." Numen 52, no. 2 (2005): 226–54. http://dx.doi.org/10.1163/1568527054024740.

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AbstractThe present article focuses on the function of mythic journeys with regard to the problem of death and the transience of human life in two selected Mesopotamian literary sources: the Gilgamesh-Epic IX–XI and the Descent of Ishtar to the Underworld. The selected texts are analysed and compared from the perspective of a functionalist definition of religious symbol systems, with particular attention to the transformation involved in travelling through different cosmic regions. The structure of the journey, the characterisation of the different regions visited by the protagonist, and the c

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Caliva, Kathryn. "Speech Acts and Embedded Narrative Structure in the Getty Hexameters." Archiv für Religionsgeschichte 17, no. 1 (December 1, 2016): 139–64. http://dx.doi.org/10.1515/arege-2015-0009.

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Abstract The Getty Hexameters are an enigmatic text that reveals a conception of the pragmatic force underlying mythic narratives. Although some scholars have concluded that the text is a composite of multiple spells, this paper argues for reading the text as a unified narrative marked by a hierarchy of authoritative speech acts that draw on the authority of three apotropaic divinities: Paean, Hecate, and Heracles. These layers of narrative acts follow a sequence of revelation, mythological analogy, and aitiology, all of which come together to demonstrate the efficacy of the text as an apotrop

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O'Connell, Robert H. "Isaiah XIV 4B-23: Ironic Reversal through Concentric Structure and Mythic Allusion." Vetus Testamentum 38, no. 4 (October 1988): 407. http://dx.doi.org/10.2307/1519285.

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O'Connell, Robert H. "Isaiah Xiv 4B-23: Ironic Reversal Through Concentric Structure and Mythic Allusion1." Vetus Testamentum 38, no. 4 (1988): 407–18. http://dx.doi.org/10.1163/156853388x00201.

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Schecter, David L. "Mythic Structure Theory: Proposing a New Framework for the Study of Political Issues." Politics & Policy 33, no. 2 (June 2005): 221–41. http://dx.doi.org/10.1111/j.1747-1346.2005.tb00641.x.

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19

Kokhan, Tymofii. "Mythic Plots: the Experience of the Movie Interpretation." Culturology Ideas, no. 14 (2'2018) (2018): 44–51. http://dx.doi.org/10.37627/2311-9489-14-2018-2.44-51.

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The article states that the actor’s mastering of the role is structurally divided into several stages, at each of which there is a certain accumulation of knowledge about the character of the play. The main theories of the structure of the creative process are illuminated in the theories of the three-act by P. Engelmayer, the three-stage model of A. Poincaré, and the four-stage model of creative thinking by G. Wallace, E. Getchinson. The imagination and creative activity of a person depend on the diversity of his previous experience, represented by the material from which the constructions of

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20

Real, Michael R., and Robert A. Mechikoff. "Deep Fan: Mythic Identification, Technology, and Advertising in Spectator Sports." Sociology of Sport Journal 9, no. 4 (December 1992): 323–39. http://dx.doi.org/10.1123/ssj.9.4.323.

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The relationship between the media sports fan and the sporting event closely parallels the position of the ritual participant acting out a mythic celebration. Such identification between the viewer/participant and the event has been characterized as “deep play” by Geertz (1973). However, this fan experience in the modem era is shaped not just by human face-to-face interaction, as was Geertz’s famous Balinese cockfight; instead, a specific media technology and commercial advertising provide the structure through which the public accesses media sports. This study examines grounded data on audien

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21

Sturm, Douglas. "Prometheus Bound: The Mythic Structure of Karl Marx's Scientific Thinking. Leonard P. Wessell, Jr." Journal of Religion 66, no. 2 (April 1986): 216–17. http://dx.doi.org/10.1086/487374.

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22

Brown, Norman O. "To Greet the Return of the Gods: A Guide for Teachers." boundary 2 49, no. 3 (August 1, 2022): 177–204. http://dx.doi.org/10.1215/01903659-9789850.

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Abstract In this introduction to the Book of Ours student manual and its accompanying lectures and workshops, Norman O. Brown discusses processes for transforming the structure, dynamics, and spirit of conventional large-enrollment undergraduate courses. Brown maps the aims and intentions of the Book of Ours project as a recreation of “mythic consciousness by mythopoeic activity,” and in this way lays out a path to a more “poetical and sacred” style of academic engagement.

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Bradbury, J. G. "Charles Williams’s Arthuriad: Mythic Vision and the Possibilities of Belief." Journal of Inklings Studies 1, no. 1 (April 2011): 33–46. http://dx.doi.org/10.3366/ink.2011.1.1.5.

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This essay explores Charles Williams’s use of the Arthurian myth to sustain a religious worldview in the aftermath of sustained attacks on the relevance and veracity of Christian belief in the early twentieth century. The premise to be explored is that key developments in science and philosophy made during the nineteenth and early twentieth centuries resulted in a cultural and intellectual milieu in which assertions of religious faith became increasingly difficult. In literary terms this became evident in, amongst other things, the significant reduction in the production of devotional poetry.

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24

Fedosova, Maria. "WHY HEROES FAIL: NATIONAL IDENTITY IN JIN YONG'S MARTIAL ARTS NOVEL THE BOOK AND THE SWORD." Fìlologìčnì traktati 13, no. 1 (2021): 124–31. http://dx.doi.org/10.21272/ftrk.2021.13(1)-12.

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Martial arts fiction presents a number of signs that define Chinese cultural separateness and reflect national identities of Chinese communities around the world. In this paper, we select the novel The Book and the Sword of Jin Yong, the most celebrated martial arts author, to analyze how the wuxia conventions can be applied to represent the formation of a new emigrant identity under the foreign rule and under the influence of abandoned Mainland China. Setting his novels in the mythical past allows Jin Yong to freely discuss the cultural, social and political circumstances of his present that

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25

Marion, Marie-Odile, and Doris Heyden. "The Structure of Mythic History among MesoamericansMythes et rituels du Mexique ancien préhispanique. Michel Graulich." History of Religions 30, no. 2 (November 1990): 220–21. http://dx.doi.org/10.1086/463226.

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Kimball, A. Samuel. "Not Begetting the Future: Technological Autochthony, Sexual Reproduction, and the Mythic Structure of The Matrix." Journal of Popular Culture 35, no. 3 (December 2001): 175–203. http://dx.doi.org/10.1111/j.0022-3840.2001.3503_175.x.

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27

Rosati, Massimo. "The archaic and us." Philosophy & Social Criticism 40, no. 4-5 (April 29, 2014): 363–68. http://dx.doi.org/10.1177/0191453714528406.

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This article is based on a paper given in December 2013 at a German–Italian workshop on Jürgen Habermas’ theory. Massimo Rosati had been studying Jürgen Habermas’ thought and classical sociology in the Durkheimian tradition for years. Because of his own Durkheimian reading of communicative action, he had been unsurprised when Habermas began to write systematically on religion. In this article, he addresses the new post-secular sensitivity to the remnants of mimetic and mythic worldviews within theoretical ones and discusses the sacred as a universal historical structure of human consciousness.

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Kitch, Carolyn. "“A Death in the American Family”: Myth, Memory, and National Values in the Media Mourning of John F. Kennedy Jr." Journalism & Mass Communication Quarterly 79, no. 2 (June 2002): 294–309. http://dx.doi.org/10.1177/107769900207900203.

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This article provides narrative and rhetorical analysis—considering structure, language, and emphases in content and presentation—of journalistic coverage of the 1999 death and funeral of John F. Kennedy Jr. It contends that, because of JFK Jr.'s particular symbolic role in the Kennedy story, journalists explained his significance in terms of cultural and mythic themes, including family and nation, tragedy and hope, and sacrifice and redemption. The evidence comes primarily from newsmagazines, which have played a key role in the construction of “the Kennedy myth” for forty years.

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Svyrydenko, O. M. "NAME MIPHOLOGY AND ITS FUNCTION IN THE STRUCTURE OF E.T.A. HOFFMAN’S AND O. STOROZHENKO’S MYTHIC WORLD." Тrаnscarpathian Philological Studies 2, no. 14 (2020): 186–90. http://dx.doi.org/10.32782/tps2663-4880/2020.14-2.34.

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SLOBIN, MARK. "Constructed Melodies: Building the Score into the Set." Journal of the Society for American Music 10, no. 2 (May 2016): 181–97. http://dx.doi.org/10.1017/s1752196316000067.

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AbstractThe article introduces the topic of film music's relationship to the built environment of cinema. The discussion springboards from James Sanders's analysis of New York City sets, based on the architecture of selected movies (mostly from the 1930s and 40s), as presented in his Celluloid Skyline. The focus is on four locations: the brownstone façade, the working-class street, the enclosed courtyard, and the construction site. The argument is that two key components of American cinema's structure—music and architecture—are sometimes in direct dialogue, as composers and filmmakers both ren

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Jensen, Lionel M. "Wise Man of The Wilds: Fatherlessness, Fertility, and the Mythic Exemplar, Kongzi." Early China 20 (1995): 407–37. http://dx.doi.org/10.1017/s0362502800004570.

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There is no more salient figure in early Chinese literature than Kongzi and yet he remains a figure about whose beginnings we know very little. The present essay explores this paradox of bibliographic salience and biographic silence through an in-depth examination of the principal narratives of the Kongzi legend from the Shiji and the Kongzi jiayu, paying particular attention to the language of their respective accounts of the birth of the sage. Finding a distinct lack of fit between the form and content of these these stories, I propose a narrative alternative drawn from the early Han weishu

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SEN, UDITI. "The Myths Refugees Live By: Memory and history in the making of Bengali refugee identity." Modern Asian Studies 48, no. 1 (May 9, 2013): 37–76. http://dx.doi.org/10.1017/s0026749x12000613.

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AbstractWithin the popular memory of the partition of India, the division of Bengal continues to evoke themes of political rupture, social tragedy, and nostalgia. The refugees or, more broadly speaking, Hindu migrants from East Bengal, are often the central agents of such narratives. This paper explores how the scholarship on East Bengali refugees portrays them either as hapless and passive victims of the regime of rehabilitation, which was designed to integrate refugees into the socio-economic fabric of India, or eulogizes them as heroic protagonists who successfully battled overwhelming adve

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Солдатова, Галина Евлампьевна. "Personal Mythic-Ritual Tunes in the Culture of the Ob-Ugrians." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (April 24, 2021): 27–38. http://dx.doi.org/10.26158/tk.2021.22.1.002.

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Статья посвящена персональным мифоритуальным наигрышам - феномену культуры обских угров (хантов и манси). Автором систематизированы нотные записи и аудиоматериалы из опубликованных и неопубликованных источников, в том числе полевых материалов, собранных на обском Севере в экспедициях 1980 - 2000-х гг. В репертуаре обско-угорских музыкантов есть два блока наигрышей. В первый входят мелодии божеств и духов-покровителей, в том числе медведя. Второй включает разнообразные наигрыши, связанные с людьми и животными: танцевальные (они различают людей по этнолокальному, половозрастному признакам); изоб

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Yang, Byung-hyun. "The Mythic Structure of The Lord of the Rings and the Significance of the Ring as ‘An Anti-Sacrament’." Literature and Religion 20, no. 4 (December 30, 2015): 87–106. http://dx.doi.org/10.14376/lar.2015.20.4.87.

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Kennedy, Mary Catherine. "Signs of Contradiction: Understanding the Church, the Papacy, and the World around Us through a Textual Analysis of HBO’s The Young Pope." Journal of Religion, Media and Digital Culture 9, no. 3 (December 10, 2020): 279–300. http://dx.doi.org/10.1163/21659214-bja10002.

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Abstract This paper examines hbo’s The Young Pope through a cultural approach and ritual view to communication first developed by James W. Carey (2009). After a discussion of mediatization of society and its impacts on culture, the essay explores the deeper meanings The Young Pope conveys about self-discovery and the power of love through a textual analysis of the mythic structure of the hero’s journey (Campbell, 1949/2008; Kluckhohn, 1959) in order to understand how religious belief systems and media content paired together can offer a particular view of the world to those who ascribe to them

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Vuković, Krešimir. "Silvia’s Stag on the Tiber." Mnemosyne 73, no. 3 (December 4, 2019): 464–82. http://dx.doi.org/10.1163/1568525x-12342697.

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Abstract Much has been written on the various aspects of casus belli in Aeneid 7, but the setting of the episode (in which Ascanius shoots a stag with great horns) remains unclear. This paper proposes a new reading of this crucial juncture by situating it on the river Tiber and contextualizing the fluvial setting within the wider structure of books 7-9. The role of the Tiber is significant because the Italian landscape is a major theme in the second half of the epic and the Tiber features in several key episodes, e.g. Tiberinus appears to Aeneas and directs him to the site of Rome. The history

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Drønen, Tomas Sundnes. "'And it is Really Thanks to You that We Are Saved …' An African Discourse on Conversion and the Creation of a Modern Myth." Exchange 36, no. 2 (2007): 156–83. http://dx.doi.org/10.1163/157254307x176589.

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AbstractThis article seeks to analyse why young members of the Dii people in Adamawa, Northern Cameroon, in middle decades of the 20th century converted to Christianity, presented to them by Norwegian missionaries. Through the Dii discourse curiosity connected to the new message, importance of the mission schools, the attitude of the missionaries, and the importance of improved social status are presented as reasons behind conversion. In addition, Dii self-narration presents liberation from social oppression, from the Muslim dominant Fulbe and the French colonial administration, as the main re

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Balkaran, Raj. "Visions and Revisions of the Hindu Goddess: Sound, Structure, and Artful Ambivalence in the Devī Māhātmya." Religions 10, no. 5 (May 14, 2019): 322. http://dx.doi.org/10.3390/rel10050322.

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The Hindu Goddess makes her Brahmanical debut circa 5th century CE in the Sanskrit narrative work Devī Māhātmya, the “Greatness of the Goddess” (henceforth DM). This monumental mythic moment enshrines the first Indic articulation of ultimate divinity as feminine. That she is perennially feminine and ever omnipotent, there can be no doubt. But how do we further characterize this feminine face? This study performs a close synchronic examination of the DM to demonstrate the extent to which it encodes an ambivalence on behalf of the Devī (Goddess) between violent wrath and compassionate care. Pres

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Kolesnyk, Oleksandr, and A. Huryna. "“Evil Mastermind” in the framework of a verbally modeled reality." Studia Philologica 1-2, no. 18-19 (2022): 18–37. http://dx.doi.org/10.28925/2311-2425.2022.1892.

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This article considers language means verbalizing the EVIL MASTERMIND in the framework of an alternative pop-cultural world. The paper regards an alternative reality as a logical construal, the result of categorizing and modeling activities. The said modeling unfolds according to the patterns of open systems’ development and follows the logic of irrational rationalization that involves mythic space and its content as primary categorization filters. The latter is treated as the premises of myth-oriented semiosis. The article employs the multidisciplinary methodology of M-logic. The article addr

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Seamen, Gary. "The Divine Authorship of Pei-yu chi [Journey to the North]." Journal of Asian Studies 45, no. 3 (May 1986): 483–97. http://dx.doi.org/10.2307/2056527.

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Pei-yu chi [Journey to the North] is a late Ming novel, which since Ch'ing dynasty times has usually been published together with three other short novels, namely Nanyu chi [Journey to the South], Tung-yu chi [Journey to the East], and Hsi-yu chi [Journey to the West], as a composite edition entitled Ssu-yu chi [The Four Journeys]. Authorship of Pei-yu chi is usually attributed to a certain Yü Hsiang-tou, but the work is popularly regarded as the mythic charter of divinity of the Emperor of the Dark Heavens (Hsüan-t'ien Shang-ti), apotheosis of the north. Arguments based on analogy with presen

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Smalley, William, and Nina Wimuttikosol. "Another Hmong Messianic Script and Its Texts." Written Language and Literacy 1, no. 1 (January 1, 1998): 103–28. http://dx.doi.org/10.1075/wll.1.1.05sma.

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Among several writing systems devised by native speakers of Hmong, the Sayaboury script is of interest because it is the only one in which a body of apparently original mythic religio-political text material has been recorded. It also has an unusually ingenious, elegant, and economical set of vowel symbols, and a convention of doubling all initial consonant symbols in formal writing. Of secondary interest is the fact that this system was produced (and revealed to one of the authors) west of the Mekong River — not in the more focal Hmong areas which funneled refugees through Ban Vinai, Thailand

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Ringle, William M. "THE ART OF WAR: IMAGERY OF THE UPPER TEMPLE OF THE JAGUARS, CHICHEN ITZA." Ancient Mesoamerica 20, no. 1 (2009): 15–44. http://dx.doi.org/10.1017/s0956536109000030.

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AbstractThis paper reexamines the art and architecture of the Upper Temple of the Jaguars, Chichen Itza, in light of new unpublished digital images of Adela Breton's copies of the murals. Following discussion of the construction date of the building and previous interpretations of the murals, examination of costume, setting, and house form suggests that rather than depicting mythic or symbolic episodes, these murals illustrate actual military encounters between Chichen and its enemies. The occasion for their production seems to be the utilization of the Upper Temple of the Jaguars by a specifi

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Fargher, Lane F., Richard E. Blanton, and Verenice Y. Heredia Espinoza. "Egalitarian Ideology and Political Power in Prehispanic Central Mexico: The Case of Tlaxcallan." Latin American Antiquity 21, no. 3 (September 2010): 227–51. http://dx.doi.org/10.7183/1045-6635.21.3.227.

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During the central Mexican late Postclassic period, the Aztec Triple Alliance became the largest and most powerful empire in Mesoamerica. Yet ancient Tlaxcallan (now Tlaxcala, Mexico) resisted incorporation into the empire despite being entirely surrounded by it and despite numerous Aztec military campaigns aimed at the defeat of the Tlaxcaltecas. How did it happen that a relatively small (1,400 km²) polity was able to resist a more powerful foe while its neighbors succumbed? We propose a resolution to this historical enigma that, we suggest, has implications for the broader study of social an

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Génin, Jean-Marie R., Rabha Aïssa, Antoine Géhin, Mustapha Abdelmoula, Omar Benali, Vibeke Ernstsen, Georges Ona-Nguema, Chandan Upadhyay, and Christian Ruby. "Fougerite and FeII–III hydroxycarbonate green rust; ordering, deprotonation and/or cation substitution; structure of hydrotalcite-like compounds and mythic ferrosic hydroxide." Solid State Sciences 7, no. 5 (May 2005): 545–72. http://dx.doi.org/10.1016/j.solidstatesciences.2005.02.001.

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Perelshtein, Roman. "Eldar Ryazanov’s Film Watch Out For the Automobile Through the Prism of Joseph Campbell’s “Hero-Adventure”." Scientific and analytical journal Burganov House. The space of culture 15, no. 3 (September 10, 2019): 169–81. http://dx.doi.org/10.36340/2071-6818-2019-15-3-169-181.

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We propose a universal methodology for analyzing scripted films based on the “hero’s journey” structure defined by Joseph Campbell. This methodology helps in identifying new meanings in a dramatic work, regardless of the genre of the film. Eldar Ryazanov’s tragicomedy Watch Out For the Automobile (also known as Uncommon Thief in the United States) is a classic example of Campbell’s monomyph. According to Campbell, the hero’s journey consists of three acts: “departure,” “initiation,” and “return.” Each act consists of six stages, if we amend the “departure” act to include the “ordinary world” s

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WANG, Miaomiao, and Chengqi LIU. "A Study on the Postmodern Narrative Features in Toni Morrison’s Song of Solomon." English Language and Literature Studies 11, no. 3 (July 15, 2021): 28. http://dx.doi.org/10.5539/ells.v11n3p28.

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Toni Morrison (1931-2019) is renowned as the Nobel and Pulitzer Prize-winning American novelist. Her third novel Song of Solomon was written in the context of postmodernism, which embodies a variety of postmodern narrative features. Postmodern works are frequently inclined to ambiguity, anarchism, collage, discontinuity, fragmentation, indeterminacy, metafiction, montage, parody, and pluralism. Such postmodern narrative features as parody, metafiction and indeterminacy have been manifested in Song of Solomon. In this novel, Toni Morrison employs the strategy of parody in order to subvert tradi

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Castaing, Anne. "“Gender Trouble” in the New Hindi Novel." Archiv orientální 81, no. 1 (May 12, 2013): 67–88. http://dx.doi.org/10.47979/aror.j.81.1.67-88.

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Some recent studies aim at highlighting the way post-independence Indian literature can reveal the ambiguities linked to the representation of the “self,” whose “Indianness” rested on both indigenous and exogenous sources, in a continuous dialogue with Western form of discourses (Marxism, psychoanalysis, and existentialism, for example). The gender issue remained nevertheless relatively excluded from these debates. It is undeniable that the development of Western feminist discourses and Gender Studies since the 1960s, from Simone de Beauvoir to Judith Butler, significantly modified the represe

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Üstün, Ayfer Şeyma. "Mazhar Bey’in Farkındalık Yolculuğu." Journal of Social Research and Behavioral Sciences 7, no. 13 (July 10, 2021): 27–44. http://dx.doi.org/10.52096/jsrbs.6.1.7.13.2.

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It is known that content based on mythological structure can appeal to the common sense of taste of the reader and the audience. Joseph Campbell explains this situation through the Hero's Journey paradigm; explains the mythic fiction through the stages of departure, initiation and return. He explains that the narratives we read, watch or encounter are always “the same” story, within the framework of the concept of journey he proposes. This journey can be the physical transformation of the hero, as well as an initiation metaphor, which usually has psychological foundations. The movie Yol Ayrımı

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Okuyade, Ogaga. "Traversing Geography, Attaining Cognition." Matatu 49, no. 2 (December 20, 2017): 358–85. http://dx.doi.org/10.1163/18757421-04902007.

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Abstract Although a number of studies of the African bildungsroman exist, they hardly explore the utility of journeying in the development of the protagonist. Some of these studies continue to reiterate the existence of the postcolonial African bildungsroman and its structure or how postcolonial writers have subverted this genre to narrativize the African experience of growth. However, the crucial role of travel in the African bildungsroman remains to be discussed comprehensively. It is my intention, therefore, to address this oversight and begin to fill the gap. My central contention is that

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Hidjaz, Taufan. "ARSITEKTUR MESJID SEBAGAI ADAPTASI DAN ORIENTASI RUANG DALAM BUDAYA SASAK, STUDI KASUS DESA KOPANG, LOMBOK TENGAH." Jurnal Arsitektur ZONASI 1, no. 1 (June 30, 2018): 1. http://dx.doi.org/10.17509/jaz.v1i1.11737.

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Abstract: Lombok referred to as “The Island of Thousand Mosques”, but more than that, there are around 9000 mosques in 518 Lombok villages with became the center of residential orientation. The traditional residential pattern of Kopang Village in central Lombok, as other Sasak residence in general, formed by values that bind its poeple in a culturalspace with a social system of kinship which then forms a distinctive environmental pattern. Sasak cultural space structure was formed as it is based on a worldview which became a way of life. The way of life of Sasak people in Kopang village is a co

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