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Journal articles on the topic 'Myths and legends'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

Rakhmanov, Bakhodir Mamajanovich. "The Genres Of Myth, Legend And Narration’s Historical Destiny." American Journal of Social Science and Education Innovations 02, no. 11 (November 28, 2020): 301–8. http://dx.doi.org/10.37547/tajssei/volume02issue11-51.

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The article analyzes the current state and functional features of the genres of myth, legend and narrative in post folklore. Small genres of folk oral epic creation, such as myths, legends, and narratives, serve the function of providing artistic information to the listener. They do not have a special artistic form. In addition, these genres have a broad mass performance character and do not have special performers. Because myths, legends, and narratives are dominated by exaggerated fiction, exaggerated interpretation, real reality does not fit their imaginative capabilities.

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2

Suhardi, Harry Andheska, and Cut Purnama Sari. "VALUE OF LOCAL WISDOM IN THE MYTH OF MERIAM TEGAK AND THE LEGEND OF PILANG ISLAND." BAHTERA : Jurnal Pendidikan Bahasa dan Sastra 20, no. 1 (January 14, 2021): 88–103. http://dx.doi.org/10.21009/bahtera.201.09.

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ABSTRACT The purpose of this research is to explore the values of local wisdom contained in the myth of Meriam Tegak and the legend Pilang Island. The research method used is qualitative descriptive. Data collection techniques are carried out using document techniques. Analysis of research data is carried out using content analysis techniques. The results obtained are the myth of the upright cannon and the legend of Pilang Island contains the value of local wisdom, such: (1) religious, (2) honesty, (3) not denouncing, (4) keeping the heart, (5) patient, (6) meek, (7) responsibility, and (8) the value of trust. The conclusion of the research is the myth of Meriam Tegak and the legend of Pilang Island contains religious values (Islam), ethical values, social, hard work, and educational values. The eight values of local wisdom combine to build a whole storyline of myths and legends. In addition, the eight values also decrypt local wisdom values. Keywords: values of local wisdom, myths, and legends

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3

Dubey, Swasti. "Factual Origins of Myths." International Journal of Social Science And Human Research 05, no. 10 (October 12, 2022): 4491–93. http://dx.doi.org/10.47191/ijsshr/v5-i10-11.

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Many cultures have developed myths and legends rooted in the ideas of vampirism, lycanthropy, and witchcraft. According to anthropological currents, these stories don’t come up from nothing, but follow a process of transformation of elements drawn from real experiences eventually transformed into fictional stories depending on the message they are meant to spread. Every legend has an origin in history, an event with no plausible explanation at the time due to lack of scientific technology and resources. Although, reality can be described in scientific terms. These possible facts connected to mythology do not entirely explain the success of myth in folklore, but only some more or less impressive aspects following these legends. These facts when turned and twisted by imagination and superstitious thinking create these inexplicable enthralling stories which undoubtedly would be passed down to generations as souvenirs of history, culture, and civilization.

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4

Adeniyi, Emmanuel. "Ṣàngó’s Incest, Oxala’s Equanimity and the Permanence of African Myth-Legends in Atlantic Yorùbá Dramaturgy." Afrika Focus 34, no. 2 (December 14, 2021): 213–36. http://dx.doi.org/10.1163/2031356x-34020003.

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Abstract This article discusses the permanence of Yorùbá myth-legends in Atlantic Yorùbá dramaturgy. The dramaturgy is conceived as a genre of Atlantic Yorùbá literature produced by the scions of Yorùbá slaves in the New World and some òrìṣà worshippers in the Americas who claim an affiliative relationship with continental Yorùbá. I argue in favour of a myth-legend taxonomy of oral prose narratives as against the Western classification of traditional tales into myth, legend and folktale. Yorùbá traditional tales, also called pataki by the Atlantic Yorùbá, are dubbed myth-legends due to the shared features of myths and legends immanent in them. The article examines these traditional tales, drawing insights from psychoanalytic and postcolonial models to foreground the Ọbàtálá–Jesus parallelism, primeval rivalry between Ṣàngó and Ògún, and the paraphilia of certain Yorùbá hero-gods. It affirms the Euhemerisation of these deities to accentuate their apotheosis and possession of human attributes.

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5

Sharma, Deepankar, Jonathan T. Hovda, and Christina R. Bellinger. "Myths and Legends." Clinical Pulmonary Medicine 21, no. 3 (May 2014): 145–47. http://dx.doi.org/10.1097/cpm.0000000000000039.

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6

Sharma, Deepankar, Jonathan T. Hovda, Travis L. Dotson, and Christina R. Bellinger. "Myths and Legends." Clinical Pulmonary Medicine 21, no. 5 (September 2014): 239–40. http://dx.doi.org/10.1097/cpm.0000000000000054.

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7

Davidson, James F., Deepankar Sharma, Arjun B. Chatterjee, and Christina R. Bellinger. "Myths and Legends." Clinical Pulmonary Medicine 22, no. 5 (September 2015): 255–57. http://dx.doi.org/10.1097/cpm.0000000000000125.

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8

Lampkin, Aaron J., and Christina R. Bellinger. "Myths and Legends." Clinical Pulmonary Medicine 26, no. 4 (July 2019): 126–29. http://dx.doi.org/10.1097/cpm.0000000000000321.

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9

MECSI, Beatrix. "Pindola in Korea and Japan: Is the Wandering Jew Coming from East Asia?" Asian Studies 2, no. 2 (December 31, 2014): 75–88. http://dx.doi.org/10.4312/as.2014.2.2.75-88.

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The legend of the Wandering Jew became very popular, especially from the 17th century Western Europe. The story of punishment by eternal life until the next coming of Jesus Christ has parallels with the Buddhist legend of Pindola Bharadvaja, a disciple of Shakyamuni Buddha who was also punished by eternal life until the coming of the Future Buddha, Maitreya. The similarities were dealt with the Japanese polymath, Minakata Kumagusu (1899) and Walter Edwards (1902) in the turn of the 20th century, claiming that the story of the Wandering Jew was influenced by the Asian legends of Pindola. In this paper I show that even if we do not have convincing evidences for proving any historical connections between these legends, the myth of eternal life as a punishment is an interesting idea, which appears in many traditions, forming layers on the existing and ever-growing traditions of myths and pictorial representations.

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10

Whitehead, Karsonya Wise. "Beyond Myths and Legends." Meridians 12, no. 2 (September 1, 2014): 196–218. http://dx.doi.org/10.2979/meridians.12.2.196.

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11

Killeen, David, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 11, no. 1 (January 2004): 54–56. http://dx.doi.org/10.1097/01.cpm.0000107642.12486.94.

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12

Killeen, David, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 11, no. 3 (May 2004): 188–90. http://dx.doi.org/10.1097/01.cpm.0000127381.21535.aa.

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13

Killeen, David, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 11, no. 4 (July 2004): 259–60. http://dx.doi.org/10.1097/01.cpm.0000132992.46141.de.

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14

Killeen, David, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 11, no. 5 (September 2004): 335–37. http://dx.doi.org/10.1097/01.cpm.0000139469.46268.24.

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15

Killeen, David, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 12, no. 1 (January 2005): 53–55. http://dx.doi.org/10.1097/01.cpm.0000151450.39141.4f.

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16

Johnson, JeRay, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 12, no. 3 (May 2005): 191–93. http://dx.doi.org/10.1097/01.cpm.0000163188.11695.80.

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17

Johnson, JeRay, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 12, no. 6 (November 2005): 363–65. http://dx.doi.org/10.1097/01.cpm.0000182123.50739.d6.

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18

Surka, Azim E., Robert Chin, and John Conforti. "Bronchoscopic Myths & Legends." Clinical Pulmonary Medicine 13, no. 3 (May 2006): 209–11. http://dx.doi.org/10.1097/01.cpm.0000217598.29679.13.

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19

McCallister, Jennifer, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 13, no. 5 (September 2006): 271–73. http://dx.doi.org/10.1097/01.cpm.0000236648.75237.ea.

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20

Bowling, Mark R., Robert Chin, Edward Haponik, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 14, no. 1 (January 2007): 45–48. http://dx.doi.org/10.1097/01.cpm.0000252750.52284.d7.

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21

Brown, Craig, Nazia Sultana, and Mark R. Bowling. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 22, no. 1 (January 2015): 42–46. http://dx.doi.org/10.1097/cpm.0000000000000072.

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22

Pancoast, Thomson C., Mark R. Bowling, and Carlos J. Anciano. "Broncoscopic Myths and Legends." Clinical Pulmonary Medicine 23, no. 6 (November 2016): 282–86. http://dx.doi.org/10.1097/cpm.0000000000000179.

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23

Kuperberg, Stephen J., and Christina R. Bellinger. "Clinical Myths and Legends." Clinical Pulmonary Medicine 24, no. 3 (May 2017): 137–39. http://dx.doi.org/10.1097/cpm.0000000000000211.

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24

Christianto, Mario, Nazia Sultana, Mark Bowling, and Craig Brown. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 25, no. 1 (January 2018): 23–25. http://dx.doi.org/10.1097/cpm.0000000000000243.

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25

Surka, Azim, Mark R. Bowling, Robert Chin, Ed Haponik, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 14, no. 5 (September 2007): 302–5. http://dx.doi.org/10.1097/cpm.0b013e31815074b6.

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26

Boyd, Michael, Jeremy Breit, C. David Perry, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 15, no. 1 (January 2008): 45–48. http://dx.doi.org/10.1097/cpm.0b013e318160217d.

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27

Boyd, Michael, Russell Blair, C. David Perry, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 15, no. 3 (May 2008): 177–80. http://dx.doi.org/10.1097/cpm.0b013e3181728367.

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28

Boyd, Michael, C. Gregory Cauthen, C. David Perry, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 15, no. 5 (September 2008): 293–96. http://dx.doi.org/10.1097/cpm.0b013e3181850e21.

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29

DePriest, Kirk L., Irtaza Khan, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 16, no. 1 (January 2009): 51–53. http://dx.doi.org/10.1097/cpm.0b013e318193f49e.

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30

DePriest, Kirk L., Ali S. Wahla, Arjun B. Chatterjee, Robert Chin, and John Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 16, no. 3 (May 2009): 172–74. http://dx.doi.org/10.1097/cpm.0b013e3181a2c5cd.

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31

Wahla, Ali S., Kirk L. Depriest, Rodolfo M. Pascual, Robert Chin, and John F. Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 16, no. 5 (September 2009): 281–83. http://dx.doi.org/10.1097/cpm.0b013e3181b56fe3.

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32

Wahla, Ali S., Peter H. Lenz, Robert Chin, Arjun B. Chatterjee, Edward F. Haponik, and John F. Conforti. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 17, no. 1 (January 2010): 47–49. http://dx.doi.org/10.1097/cpm.0b013e3181c79533.

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33

Bowling, Mark R., Hiren Mehta, and John Fogarty. "Bronchoscopic Myths and Legends." Clinical Pulmonary Medicine 20, no. 1 (January 2013): 43–45. http://dx.doi.org/10.1097/cpm.0b013e318278bb20.

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34

Clarkson, Petruska. "Stories, Myths and Legends." Self & Society 24, no. 6 (January 1997): 5–6. http://dx.doi.org/10.1080/03060497.1997.11085699.

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35

Addey, John. "Quality myths and legends." Total Quality Management 11, no. 4-6 (July 2000): 680–85. http://dx.doi.org/10.1080/09544120050008066.

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36

Ruziyev, Nodir Kayumovich. "THEME TYPES OF UZBEK FOLK TALES AND THEIR REFLECTIONS IN TRANSLATION." Scientific Reports of Bukhara State University 5, no. 5 (December 30, 2021): 154–66. http://dx.doi.org/10.52297/2181-1466/2021/5/5/14.

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Background. This article discusses the thematic types of Uzbek folk legends and myths and their reflection in translation. The names of the genres of myths and legends, their artistic compositional features, scientific and theoretical views on the development and evolution of the genre are described. Successes and shortcomings in the translation of myths and legends in Uzbek and English are substantiated by sufficient evidence. In myths, motifs and images interpreted on the basis of primitive religious-mythological views of ancient people, such as animistic, totemistic, shamanistic, fetishistic, magical, attract attention with their "planetary" migration. It is reported that some mythical motifs and images were later incorporated into fairy tales and epics. Marilyn Petersen's book "Treasury of Uzbek Legends and Lore" contains translations of more than 20 Uzbek folk tales. The article provides feedback on these. Research methods and materials. Among the legends translated from Uzbek to English so far, there are more translations of toponymical and historical legends. Because abroad, people are especially interested in the geographical location of our country, the nature of paradise, the bravery and courage of our brave and courageous ancestors. It should be noted that legends are created in a simple and concise form, such as myths, legends, narrations, in a short and concise volume. It is observed that not only their content, but also their simple and concise form made it convenient for translators and led to the translation of many samples. Because the shorter the text, the easier it is to understand and translate. Results and discussions. Legends, like legends, are one of the most ancient, traditional and widespread genres of Uzbek folklore. They also serve the purpose of informing the listener about any information. In that sense, they are like legends. Again, they stand close to the legends even with the simple and straightforward construction of the plot. Only they do not have an interpretation of unusual, supernatural events. Also, the events described in the legends take place within a historically specific time frame. Conclusion. So, like other phenomena, folklore samples have their own typological features, roots of historical origin. In particular, among them are works in the genre of myths and legends, formed on the basis of real events in the history of the nation, the events of life. After all, they are characterized by the encounter of real images, vitality and history. Therefore, the artistic-aesthetic and educational significance of such folklore samples is high.

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37

Ширинкин, Павел, and Pavel Shirinkin. "PROBLEMS AND PROSPECTS OF INVOLVEMENT OF SYMBOLIC RESOURCES IN TOURISM (THE CASE OF PERM KRAY)." Service & Tourism: Current Challenges 10, no. 3 (September 13, 2016): 99–107. http://dx.doi.org/10.12737/21107.

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The article analyses aspects of the development of human and cultural geography and the concepts of «geographic image of a territory» and «cultural landscape». From the point of view of modern tourist requirements it is necessary to allocate along with the natural and historical-cultural the symbolic resources of tourism. The author agrees with experts that offer productive symbiosis of geography and mythogeography when such studies are part of humanitarian-geographical and cultural developments. The study of spatial representations produced by them, and geographical images and any other interpretations of the space, is of great interest in applied key. Based on the structural-semiotic approach the legend can be considered as an ancient symbolic form, so the myths of a particular area are not only a basic part of the symbolic resources, but also access to the group of potential customers in tourism. Legends of specific places, is the basis for the emergence of tourist motive and trip. Popular tourism legend or myth, used in socicultural design, is often superior to the real tourist attractiveness of the territory, with the prospects of regional image and brand. Involving the legends in tourism, in turn, are encouraged to consider as the practical direction of cultural geography and an effective marketing mechanism for the tourism development of a territory, its image and way to attract potential consumers, who perceive geographical space as the images of various degrees of subjectivity. Using the example of Perm region the author demonstrates the problems and prospects of involvement of symbolic resources in regional tourism, in which myths and legends play an important role.

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38

Abduazizovna, Rizoeva Mehriniso. "The Specific Nature Of Mythological Legends." American Journal of Social Science and Education Innovations 02, no. 11 (November 28, 2020): 201–6. http://dx.doi.org/10.37547/tajssei/volume02issue11-36.

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39

Lamzdorf-Ignatenko, Andrei Sergeevich. "Myths and legends of education." Moscow University Pedagogical Education Bulletin, no. 1 (March 30, 2016): 33–50. http://dx.doi.org/10.51314/2073-2635-2016-1-33-50.

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The article is dedicated to the problems of implementation of scientifically ungrounded concepts and terms in the system of education, their impact on the educational environment. There was identified a phenomenon of deformation of the educational environment due to transferring learning tools into the categories of aims and tasks, and transferring principles of teaching into the environment components. The consequences of displacement of pedagogical goal setting have been analysed as well as the transference of pedagogical effort on achieving secondary results. There has been submitted a comparing analysis of methodological compliance and scientific validity of using and applying a number of concepts and terms. A disparity between the declared aims and tasks and the chosen forms and types of education have been detected.

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40

Mahoney, Jon. "The Hegel Myths and Legends." International Studies in Philosophy 36, no. 1 (2004): 307–8. http://dx.doi.org/10.5840/intstudphil200436173.

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41

Scully, Crispian. "Myths or legends and RAS." Oral Diseases 18, no. 5 (June 6, 2012): 521. http://dx.doi.org/10.1111/j.1601-0825.2011.01901.x.

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42

BASTÍAS, C. A., R. CHARRIER, C. V. MILLACURA, L. AGUIRRE, F. HERVÉ, and M. A. FARÍAS. "INFLUENCE OF GEOLOGICAL PROCESSES IN THE COSMOVISION OF THE MAPUCHE NATIVE PEOPLE IN SOUTH CENTRAL CHILE." Earth Sciences History 40, no. 2 (July 1, 2021): 581–606. http://dx.doi.org/10.17704/1944-6187-40.2.581.

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We present an interpretation of how natural geological and meteorological events influenced the cosmovision of the Mapuche people from south-central Chile. These events resulted from the geodynamic conditions and related processes occurring along the South American active continental margin and the climatic conditions in the region. Their influence on the Mapuche cosmovision is clearly reflected in the most important myths and legends of the Mapuche acquired knowledge. One particularly illustrative myth refers to the combat between two huge snakes, Trentrén and Kaikai. Kaikai, representing the ocean, continuously tries to encroach upon the earth, and Trenten, representing the earth, opposes Kaikai by uplifting the ground to save the inhabitants. This is interpreted as an allegory for what happens during earthquakes when the back-and-forth movement of tsunami waves makes it appear as if the earth sinks and uplifts. Several hills named Trentrén are topographic heights that people can climb to be safe from the effects of the tsunamis. Other myths and legends refer to other characteristic geological phenomena in this particularly active tectonic environment. This article illustrates how the mythical interpretation of geological events configured the understanding of the surrounding world and produced the exquisite body of myths and legends in the Mapuche culture.

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43

Yadav, Chesta. "Making and Breaking of Mythos in Kanthapura by Raja Rao." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 11. http://dx.doi.org/10.24113/ijellh.v8i3.10470.

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Raj Rao is one of the best Indian writer in English. He is one of the foremost writer whose works is placed in Indo-English literature. Kanthapura earned him international acclaim. The novel portrays the period of the India during 19919 to 19913. Kanthapura and its action represent whole India during that era. The novel is perfect combination of myth, legends and folk tales. This paper attempts to show different myths prevailing in our society and how Raja Rao accepted some myth but on the same time how Raj Rao was standing against some myths of society

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44

Ubushieva, Danara V. "Инедиты калмыцкого фольклора из фонда И. И. Попова: тематическая классификация образцов устной несказочной прозы." Бюллетень Калмыцкого научного центра Российской академии наук 15, no. 3 (November 25, 2020): 233–50. http://dx.doi.org/10.22162/2587-6503-2020-3-15-233-250.

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The purpose of the article is to classify samples of oral non-fabulous prose recorded by I. I. Popov, based on a generally accepted comparative approach. The material for the study was the manuscript notebook “Old legends of the Don Kalmyks in the original Kalmyk texts and Russian translation” from the collection of Don Kalmyks folklore collector I. I. Popov. Results. The thematic classification of samples of oral non-fabulous prose of Don Kalmyks has the following structure: six myths (five etiological myths about the origin and features of animals, birds, insects, plants, nature phenomena and one calendar myth), seven stories (two of religious content and four — historical), two legends about the origin of customs, rites, rituals and one sample could not be classified as it is incomplete. Hence, out of seventeen samples — nine (No. 3, 4, 5a, 6, 7, 8, 11, 12, 13) do not have any variations and some of them are included into the collections “Seven Stars” and “Myths, Legends and Traditions of Kalmyks”. There are variations or versions for seven samples (No. 1, 2, 5b, 9, 10, 14, 15); however, it should be noted that some samples have not been published in I. I. Popov’s recordings, and are published in the recordings of other collectors. One sample (No. 16) is not classified, thus, there are certain difficulties in the analysis of its variants or versions.

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45

Harding, Timothy. "‘A Fenian pastime’? Early Irish board games and their identification with chess." Irish Historical Studies 37, no. 145 (May 2010): 1–22. http://dx.doi.org/10.1017/s0021121400000031.

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Twentieth-century scholars critically re-examining Ireland's origin myths explained how ‘synthetic pseudo-history’ such as the Lebor Gabála érenn arose. Sports, like nations, have need of origin myths, chess being no exception; moreover, sporting preferences have sometimes become bound up with a nation's sense of its unique identity. In the same ancient manuscripts where Celtic revivalists found legends of the earliest people in Ireland, they often also found references to board games. What may be called the myth of Celtic chess then emerged.

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46

Moriarty, Christopher, Niall Mac Coitir, and Grania Langrishe. "Irish Trees: Myths, Legends and Folklore." Béaloideas 72 (2004): 247. http://dx.doi.org/10.2307/20520860.

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47

Pemberton, Mike. "Variable speed pumping: myths and legends." World Pumps 2005, no. 460 (January 2005): 22–24. http://dx.doi.org/10.1016/s0262-1762(05)00452-9.

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48

Ranscombe, Peter. "Dispelling myths and legends about dementia." Lancet Neurology 19, no. 4 (April 2020): 297. http://dx.doi.org/10.1016/s1474-4422(19)30072-9.

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49

Paech, Mike. "Epidural blood patch - myths and legends." Canadian Journal of Anesthesia/Journal canadien d'anesthésie 52, S1 (June 2005): R47. http://dx.doi.org/10.1007/bf03023087.

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50

Afejuku, Tony E., and E. B. Adeleke. "Myths, Legends, and Contemporary Nigerian Theatre." Matatu 49, no. 1 (2017): 54–71. http://dx.doi.org/10.1163/18757421-04901004.

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Femi Osofisan belongs to the new breed of writers, inadequately referred to as the ‘second generation of writers’. An accomplished writer whose works include plays, poems, essays, and novels, Osofisan is widely regarded as the most significant playwright in Africa after Soyinka. As a committed playwright, Osofisan focuses on the reappraisal of his immediate society and the challenges of living in this society. He calls attention to all that is undesirable in the politics, economy, and religion of contemporary Nigeria and asks for a change of attitude which, hopefully, will bring sanity to the country. One of the means by which Osofisan achieves his artistic objective is the use of lore from Yorùbá mythology. Specifically, we shall show in this essay that Osofisan makes use of the myths of Ṣango and Èṣù and the legends of Môrèmi and Solarin as a means of thematic exploitation. By so doing, he creates a unique contemporary Nigerian theatre which other playwrights emulate and develop. We shall use Many Colours Make the Thunder King, Esu and the Vagabond Minstrels, Morountodun, and Who’s Afraid of Solarin? as our illustrative texts.

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