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Journal articles on the topic 'Popular myth'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Bruinessen, Martin Van. "THE PEACOCK IN SUFI COSMOLOGY AND POPULAR RELIGION." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 02 (2020): 177–219. http://dx.doi.org/10.21274/epis.2020.15.02.177-219.

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In various cultural and religious contexts, from West Asia to Southeast Asia, we come across a number of quite similar creation myths in which a peacock, seated on a cosmic tree, plays a central part. For the Yezidis, a sect of Sufi origins that has moved away from Islam, the Peacock Angel, who is the most glorious of the angels, is the master of the created world. This belief may be related to early Muslim cosmologies involving the Muhammadan Light (Nur Muhammad), which in some narratives had the shape of a peacock and participated in creation. In a different set of myths, the peacock and the

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Stepanova, Elena S. "Linguocognitive Specifics of the Disease Myth." RUDN Journal of Language Studies, Semiotics and Semantics 12, no. 1 (2021): 153–64. http://dx.doi.org/10.22363/2313-2299-2021-12-1-153-164.

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The article deals with the question of cancer myth representation in the popular science medical discourse. This study is carried out according to the linguocultural approach to the study of the cancer myth, which is based on the reconsideration of linguocultural phenomena. Myths about diseases are of linguistic and cultural significance and they are passed down from generation to generation. Those of phenomena that are incomprehensible and frightening are considered to cause additional associations. Cancer diseases refer to such linguocultural phenomena. Myths about diseases reflect the resul

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3

Roberts, I. "Parental supervision: a popular myth." Injury Prevention 2, no. 1 (1996): 9–10. http://dx.doi.org/10.1136/ip.2.1.9.

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Wortinger, Ann. "Nutritional Myths." Journal of the American Animal Hospital Association 41, no. 4 (2005): 273–76. http://dx.doi.org/10.5326/0410273.

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Owners are sometimes confused or misinformed about nutritional facts pertaining to pet foods, and three common nutritional myths have been propagated in the popular press. The first myth is that meat by-products are of inferior quality compared to whole meat. The second myth is that feeding trials are unnecessary, and the third myth is that pet food preservatives are bad. This paper examines the known facts related to these three myths and discusses the importance of food trials and the different classes and forms of antioxidants used in pet foods.

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Pizer, Donald. "Frank Norris'sMcTeague: Naturalism as Popular Myth." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 13, no. 4 (2000): 21–26. http://dx.doi.org/10.1080/08957690009598121.

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Duda, Katarzyna. "Mitologia radziecka (beletrystyka i reportaż rosyjski XX i XXI wieku)." Politeja 15, no. 55 (2019): 225–50. http://dx.doi.org/10.12797/politeja.15.2018.55.11.

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Soviet Mythology (Russian Belles-Lettres and Non-fiction Literature in 20th and 21st Century)Soviet history, since just after the October Revolution until the present day, has been full of myths created by the communist ideology and politics. In the past, these numerous myths (together with utopias) helped people to believe in the existence of a paradise on the Earth. The most popular of these myths are the myth of the victim, the myth of a hero fighting for ‘the peace in the whole world’, the myth connected with the figure of a Leader, Teacher showing how people have to speak, behave and act,

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Febriyanti, Rosalin, Ahmad Junaidi, and Nigar Pandrianto. "Citra Perempuan Di Dalam Majalah Popular (Analisis Wacana Terhadap Artikel Di Majalah Popular Edisi Mei 2019)." Koneksi 4, no. 1 (2020): 168. http://dx.doi.org/10.24912/kn.v4i1.6368.

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This study is entitled "Women's Image in Magazine Photos (Semiotic Analysis of Photos in Popular Magazine May 2019 Edition)". The object of this research is a photo in the May 2019 issue of Popular magazine. This study uses Rholand Barthes's semiotic analysis framework. The purpose of this research is to find out how the depiction of the objectification of women in the photo model of the May 2019 Popular Magazine and expose the myths contained in the photos. There is objectification in the sexual form which makes a woman's body an object to be observed, valued, and enjoyed by her sexual values

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LaCaille, Rick A., Lara J. LaCaille, Erika Damsgard, and Amy K. Maslowski. "Refuting Mental Health Misconceptions: A Quasi-Experiment with Abnormal Psychology Courses." Psychology Learning & Teaching 18, no. 3 (2019): 275–89. http://dx.doi.org/10.1177/1475725719856269.

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Misconceptions about psychological phenomena are prevalent among students completing college-level psychology courses. Although these myths are often difficult to eliminate, efforts incorporating a refutational focus have demonstrated some initial promise in dispelling these beliefs. In the current quasi-experimental study, four sections of an online undergraduate Abnormal Psychology course ( n = 113 total students) were randomly assigned to receive either a myth-debunking poster assignment or class as usual. Students in the myth-debunking sections were assigned one of five mental health-focus

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9

Hidayatullah, Danial. "HOMER SIMPSON: PROTOTIPE SUPERHERO BARU AMERIKA." Adabiyyāt: Jurnal Bahasa dan Sastra 8, no. 1 (2009): 171. http://dx.doi.org/10.14421/ajbs.2009.08109.

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Hollywood films as one of America’s prominent industries that influence world’s popular culture can be seen as a cultural discourse. Movie as a popular literature conveys it message in its own unique ways. Myth is one of its messages. This study tries to reconstruct the myth of popular American superhero through an interesting new movie: The Simpsons. How the new type of hero is manifested is analyzed in this study to find out the continuities or changes in American’s collective dreams so that the new American perspective over heroic mythologies can be understood. Basically this study analyzes

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10

Magrin, Géraud. "The disappearance of Lake Chad: history of a myth." Journal of Political Ecology 23, no. 1 (2016): 204. http://dx.doi.org/10.2458/v23i1.20191.

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The article explores the hydropolitics of Lake Chad. Scientific and popular views on the fate of Lake Chad differ widely. The supposed 'disappearance' of the Lake through water abstraction and climate change is a popular myth that endures because it serves a large set of heterogeneous interests, including those supporting inter-basin water transfers. Meanwhile scientific investigations show substantial and continuing Lake level fluctuations over time, and do not support its projected disappearance. The task is to understand how the myth of the disappearing Lake has been engendered and used, by

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11

Standing, Lionel G., and Herman Huber. "DO PSYCHOLOGY COURSES REDUCE BELIEF IN PSYCHOLOGICAL MYTHS?" Social Behavior and Personality: an international journal 31, no. 6 (2003): 585–92. http://dx.doi.org/10.2224/sbp.2003.31.6.585.

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This study examined the degree to which psychology students accept popular psychology myths that are rejected by mainstream researchers (e.g., “people use only 10% of their brain's capacity”), and the effect of psychology courses on myth acceptance. Using a 20-item, true-false myth belief questionnaire, it examined the levels of gullibility among 94 undergraduates at different stages of their education, and related these to their educational and demographic backgrounds. High overall levels of myth acceptance (71%) were found, in line with earlier research. Myth acceptance decreased with the nu

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12

Brooke, S. "Review: Britain and 1940: History, Myth and Popular Memory * Malcolm Smith: Britain and 1940: History, Myth and Popular Memory." Twentieth Century British History 13, no. 2 (2002): 205–7. http://dx.doi.org/10.1093/tcbh/13.2.205.

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13

Bignell, Jonathan, and Glenwood Irons. "Gender, Language and Myth: Essays on Popular Narrative." Yearbook of English Studies 24 (1994): 355. http://dx.doi.org/10.2307/3507958.

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14

Payton, Philip. "Cornish Wrecking 1700–1860: Reality and popular myth." Mariner's Mirror 99, no. 2 (2013): 247–49. http://dx.doi.org/10.1080/00253359.2013.785160.

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15

Emsley, Clive. "Cornish wrecking 1700–1860: reality and popular myth." Journal for Maritime Research 13, no. 1 (2011): 75–76. http://dx.doi.org/10.1080/21533369.2011.565999.

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16

Sjö, Sofia. "Postmodern messiahs: the changing saviours of contemporary popular culture." Scripta Instituti Donneriani Aboensis 21 (January 1, 2009): 196–212. http://dx.doi.org/10.30674/scripta.67351.

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The messiah myth is alive and well in the modern world. Contemporary science fiction film has taken the myth to heart and given us an endless stream of larger than life heroes. The heroes of the present are, however, not exactly the same as the heroes of the past. A changing world demands new things of its saviours. Using a textual and narrative analysis based on insights gained from feminist film theory and cultural studies, this article looks closely at the messiah theme in science fiction films and TV series from the last three decades. The study explores the changes that have occurred in r

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17

Clarke, Lee. "Panic: Myth or Reality?" Contexts 1, no. 3 (2002): 21–26. http://dx.doi.org/10.1525/ctx.2002.1.3.21.

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Images of group panic and collective chaos are ubiquitous in Hollywood movies, mainstream media and the rhetoric of politicians. But, contrary to these popular portrayals, group panic is relatively rare. In disasters people are often models of civility and cooperation.

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18

Ronderos, Clara Eugenia, and Mary G. Berg. "Silent Girls in Fairy Tales: Against the Grain of Violence." Violence Against Women 26, no. 14 (2020): 1817–22. http://dx.doi.org/10.1177/1077801220942851.

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The poems selected here explore the hidden side of some of the most popular fairy tales. Girls become women guided by myths that define their passive role, their submission to violent behavior by men in their lives, be they fathers, husbands, or lovers. These poems look at a girl’s fantasies from a different perspective: that a woman’s life becomes the work of demystifying the myths that dominated her childhood to create a newly informed and subversive version of the myth.

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19

Utkin, Abbot Vitaly. "“Joannism” as Interpretive Myth: Politics, Mass Media and Church." Almanac “Essays on Conservatism” 102 (March 1, 2020): 143–59. http://dx.doi.org/10.24030/24092517-2020-0-1-143-159.

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The article is devoted to the mass popular mystic movement of “Joannites” who were the followers of saint holy John of Kronstadt. The author believes that “Joannism” like the “Imiabozhie” and “Khlysts” sects were largely interpretive myths. They were created by the missionary society as well as by the clerical and secular mass media. This myth was actively used for political purposes. The author includes new materials on the police attacks on Joannite orphanages in St. Petersburg. He brings forth the problem of “Joannism” connection with ecclesiastical consciousness in the post-war and contemp

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20

Polishchuk, O. P. "TOPOS, ETHOS AND AESTHESIS OF NATIONAL-STATE MYTH IN MODERN CULTURE." UKRAINIAN CULTURAL STUDIES, no. 2 (3) (2018): 38–43. http://dx.doi.org/10.17721/ucs.2018.2(3).07.

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The article touches upon the issue of the need to study the phenomenon of “national-state myth” more intensively in the modern conditions of life of the society. The analysis of the national-state myth specifics is carried out not only as a kind of political myth, but firstly as a socio-cultural phenomenon. We assert that among the newest myths, which significantly affect the value orientations and life standards of each society, a special place is occupied exactly by the national-state myth. Such myth is called to form public opinion about the state as representative and defender of key natio

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21

Owram, Douglas. "The Myth of Louis Riel." Canadian Historical Review 102, s1 (2021): s181—s198. http://dx.doi.org/10.3138/chr-102-s1-014.

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In recent years Louis Riel has become somewhat of a Canadian folk hero. At the official, scholarly, and popular levels the rebel hanged in 1885 has become the subject of much attention. Manitoba and Saskatchewan, the site of his two uprisings, have commemorated him in statue while the federal government which allowed his execution to take place in the 1880s has, in the 1980s, designated Batoche a national historic site. Canadian government money has also provided a half million dollar grant designed to allow the compilation and publication of all of Riel’s writings. Such scholarly and official

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22

Чаус, Надежда, Nadezhda Chaus, Галина Ганьшина, and Galina Ganshina. "Tambov wolf. Symbol or myth?" Service & Tourism: Current Challenges 7, no. 4 (2013): 77–81. http://dx.doi.org/10.12737/1873.

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Material related to existing myths and legends of popular quotation origin «Tambov wolf» is presented in the article. «Tambov wolf» is the symbol of Tambov and implementation of this image in sculpture.

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23

Evans, Jillian, and Brian J. Gaines. "The Myth of the Bipartisan National Popular Vote Plan." Forum 17, no. 2 (2019): 345–73. http://dx.doi.org/10.1515/for-2019-0020.

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Abstract Advocates of the National Popular Vote Interstate Compact (NPVIC) promise that it can deliver plurality electoral rule (“first past the post”) for presidential elections, at the national level, without amending the Constitution or abolishing the Electoral College. They also contend that the plan has seen bipartisan support and will pass on the strength of such cross-party attraction. In fact, the NPVIC remains a polarizing scheme, strongly appealing to most Democrats and strongly repellant to most Republicans. In turn, it is extremely unlikely that sufficiently many states will join t

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24

Coleman, Linda S. "Goddesses and Monsters: Women, Myth, Power and Popular Culture." Journal of American Culture 28, no. 3 (2005): 321–24. http://dx.doi.org/10.1111/j.1542-734x.2005.00220.x.

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25

Gutiérrez Chong, Natividad. "Forging Common Origin in the Making of the Mexican Nation." Genealogy 4, no. 3 (2020): 77. http://dx.doi.org/10.3390/genealogy4030077.

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The Mexican nation was built by the state. This construction involved the formulation and dissemination of a national identity to forge a community that shares common culture and social cohesion. The focus of the article is to analyze the myth of the origin of the nation, mestizaje, as this is a long-lasting formula of national integration. After more than a century of mestizaje, real or fictitious, Indigenous and Afro-descendant peoples have begun to question the capability of this common origin since it invalidates the origins of many other ethnic communities, especially in the current phase

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26

Shokpeka, S. A. "Myth in the Context of African Traditional Histories: Can it be Called “Applied History”?" History in Africa 32 (2005): 485–91. http://dx.doi.org/10.1353/hia.2005.0023.

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For the reconstruction of history from oral sources, four broad types are usually distinguishable. These are myth, legend, songs, and what Phillips Stevens calls “popular history.” All of them fall under the generic heading of “folklore”—a term which is so broad in its application that it could include nearly all expressive aspects of culture. The only type that we will concern ourselves with in this study is myth. A comprehensive examination of the issue in question in the study requires a definition of the word myth; an examination of the characteristics of “applied history;” and the applica

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27

Granoff, Phyllis. "Other People's Stories: Haribhadra and the Decapitation of Brahmā." Indo-Iranian Journal 52, no. 1 (2009): 1–14. http://dx.doi.org/10.1163/001972409x445799.

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AbstractThis paper explores the relevance of Jain sources for an understanding of the development of Śaiva myths. It proposes that Haribhadra's Dhūrtākhyāna offers the earliest version of the popular story of Śiva decapitating Brahmā. Comparing the version in the Dhūrtākhyāna with those in two early Śaiva sources, the early Skanda Purāna and the Brahmayāmalatantra, the paper seeks to understand the role of Visnu in the story and the development of the myth as a sectarian Śaiva story.

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28

Actkinson, Tommie R. "Master's and Myth: Little-Known Information About a Popular Degree." Eye on Psi Chi Magazine 4, no. 2 (2000): 19–23. http://dx.doi.org/10.24839/1092-0803.eye4.2.19.

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29

Deflem, Mathieu, and Fred C. Pampel. "The Myth of Postnational Identity: Popular Support for European Unification." Social Forces 75, no. 1 (1996): 119. http://dx.doi.org/10.2307/2580759.

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30

Steele, Ian K. "Book Review: Cornish Wrecking, 1700–1860: Reality and Popular Myth." International Journal of Maritime History 22, no. 2 (2010): 378–79. http://dx.doi.org/10.1177/084387141002200236.

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31

Falcous, Mark, and Matthew Masucci. "Myth and the narrativization of cycle racing in popular literature." Sport in Society 23, no. 7 (2019): 1146–62. http://dx.doi.org/10.1080/17430437.2019.1631802.

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32

Mahan, Jeffrey. "Studies in Popular Culture: Myth, Religion and Story (BV 3445)." Religion & Education 23, no. 1 (1996): 81–85. http://dx.doi.org/10.1080/15507394.1996.11000827.

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33

Deflem, M., and F. C. Pampel. "The Myth of Postnational Identity: Popular Support for European Unification." Social Forces 75, no. 1 (1996): 119–43. http://dx.doi.org/10.1093/sf/75.1.119.

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34

Sharp, Joanne P. "Publishing American identity: popular geopolitics, myth and The Reader's Digest." Political Geography 12, no. 6 (1993): 491–503. http://dx.doi.org/10.1016/0962-6298(93)90001-n.

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35

Behar-Horenstein, Linda S., and Zsuzsa Horvath. "Generational Learning Differences in Today's Dental Students: A Popular Myth." Journal of Dental Education 80, no. 5 (2016): 588–94. http://dx.doi.org/10.1002/j.0022-0337.2016.80.5.tb06119.x.

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36

Hammond, Brean S., and Ann Cline Kelly. "Jonathan Swift and Popular Culture: Myth, Media, and the Man." Modern Language Review 99, no. 3 (2004): 746. http://dx.doi.org/10.2307/3739013.

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37

Atran, Scott. "Martyrdom's would-be myth buster." Behavioral and Brain Sciences 37, no. 4 (2014): 362–63. http://dx.doi.org/10.1017/s0140525x13003555.

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AbstractLankford overgeneralizes individual psychology from limited, fragmentary and doubtful materials, and underplays strategic, ideological, and group dynamical factors. His speculative claims manifest a form of fundamental attribution error: the tendency – especially evident in popular attachment to moral presumptions of individual responsibility and volition – to overestimate effects of personality and underestimate situational effects in explaining social behavior. The book's appeal may owe more to ideological preference than to interests of science or national security.

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38

Prawoto, Eko, and Linda Octavia. "Disaster Storytelling: Extending the Memory of the Community Toward Disaster Preparedness from Myth, Scientific Explanation, and Popular Culture." Journal of Disaster Research 16, no. 2 (2021): 228–33. http://dx.doi.org/10.20965/jdr.2021.p0228.

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Disasters are likely to regularly occur in Indonesia since it is geographically located in the area known as the Ring of Fire, and is surrounded by many volcanoes, which float above several constantly moving pieces of tectonic plates. Disaster cycles transcend over generations and can be very long. Thus, it is very important to convey knowledge on disasters across generations since this information will affect the possibility of human survival should a disaster occur. How can we convey this information across generations? Are myths more effective than scientific explanations, or is it the othe

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Kępiński, Marcin. "American war movies. David Ayer’s Fury as mythologisation of war and soldiers." Acta Universitatis Lodziensis. Folia Sociologica, no. 73 (June 30, 2020): 21–36. http://dx.doi.org/10.18778/0208-600x.73.02.

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Both pop culture and modern Hollywood cinema are mainly intended for entertainment. American war films are not free from this vice. A researcher of culture should shun attempts to find hidden symbols, myths and flashes of meanings from distant traditional culture in such films. Contemporary popular mythologies do not represent the same mythical pattern that Eliade wrote about. Popular culture consists of ideas on various topics, borrowings, quotations and fragments of meanings, all patched together. In my view, however, Fury goes beyond pop culture and entertainment. After all, there is also g

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Akpome, Aghogho. "What is Nigeria? Unsettling the Myth of Exceptionalism." Africa Spectrum 50, no. 1 (2015): 65–78. http://dx.doi.org/10.1177/000203971505000105.

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This article explores perceptions and representations of Nigeria and Nigerians in the popular global imaginary. It analyses selected popular media narratives in order to foreground contradictions and paradoxes in the ways in which the country and people of Nigeria are discursively constructed. By doing so, it interrogates stereotypes of corruption and criminality as well as myths of exceptionalism about Nigeria and Nigerians originating from both within and outside the country. The analysis reveals that the generalised portrayal of Nigeria and Nigerians as exceptional social subjects is charac

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41

Smith, Brian G. "Myths and the American Nation: Jefferson’s Declaration and the development of American nationalism." Review of Nationalities 8, no. 1 (2018): 7–20. http://dx.doi.org/10.2478/pn-2018-0001.

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Abstract The USA as a multinational country of immigrants is nevertheless a fertile ground for competing nationalist ideologies and the consequently competing myth-building that surrounds the construction of national identity. The myth of the 1776 Declaration of Independence as an important founding document for domestic politics in the United States continues to spread through popular culture and academic textbooks. The claim of the Jefferson’s Declaration as an aspirational founding document helped establish a myth supporting creedal nationalism, but obscures the arc of the ideological debat

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CUBAN, LARRY. "Myths About Changing Schools and the Case of Special Education." Remedial and Special Education 17, no. 2 (1996): 75–82. http://dx.doi.org/10.1177/074193259601700203.

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THERE IS A POPULAR AND PERSISTENT MYTH THAT SCHOOLS SELDOM CHANGE. YET THEY DO. THE MYTH IS DUE IN PART TO HISTORICAL AMNESIA AND IN PART TO HOW CHANGE IS DEFINED. TWO TYPES OF CHANGE---INCREMENTAL AND FUNDAMENTAL---OFFER A TOOL FOR UNDERSTANDING THE KINDS OF CHANGES THAT HAVE MARKED THE HISTORY OF PUBLIC SCHOOLS AND THE CHANGES THAT HAVE OCCURRED. THE MYTH ABOUT CHANGE HAS ALSO AFFECTED THE EDUCATION OF CHILDREN WITH DISABILITIES, PARTICULARLY OVER JUDGING THE SUCCESS AND FAILURE OF INNOVATIONS AND THE STANDARDS USED TO MAKE SUCH JUDGMENTS. AFTER DISCUSSING THE MYTH AND HOW TO DETERMINE SUCCE

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43

Petrin, Guylaine. "The Myth of Mary Mink." Ontario History 108, no. 1 (2018): 92–110. http://dx.doi.org/10.7202/1050613ar.

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The tale of Mary Mink, the Black millionaire’s daughter sold into Southern slavery by her white husband and rescued, with great difficulty by her father, is one of the best-known tales of nineteenth-century Toronto. It appeared in contemporary newspapers, has been endlessly retold in scholarly and popular historical publications, and provided some of the subject matter for a made-for-TV movie—even though it is a complete hoax. The origins of the “Minnie” Mink legend are explored in order to understand the context that allowed this blatant falsehood to flourish, and suggest some reasons for its

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Khan, Muhammad Moiz, and Erum Ali Warduk. "THE MYTH OF ALLAHABAD." Journal of Social Sciences and Humanities 56, no. 1 (2017): 41–50. http://dx.doi.org/10.46568/jssh.v56i1.58.

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Since the creation of Pakistan the foundation of the Idea of Pakistan has been a matter of academic and political debate. There is a difference between the two spheres. The academic debate allows a room to discuss popular and unpopular ideas and respect the contrary views. The ideology of Pakistan, political system of Pakistan and the constitution of Pakistan have always been discussed and debated amongst scholars. The purpose of this research is to explore the famous presidential address of Allama Iqbal at the annual session of Muslim League in 1930. There are many perceptions about the addre

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Simmons, Caleb. "History, Heritage, and Myth." Worldviews 22, no. 3 (2018): 216–37. http://dx.doi.org/10.1163/15685357-02203101.

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Abstract This essay examines popular and public discourse surrounding the broad, amorphous, and largely grassroots campaign to “Save Chamundi Hill” in Mysore City. The focus of this study is in the development of the language of “heritage” relating to the Hill starting in the mid-2000s that implicitly connected its heritage to the mythic events of the slaying of the buffalo-demon. This essay argues that the connection between the Hill and “heritage” grows from an assumption that the landscape is historically important because of its role in the myth of the goddess and the buffalo-demon, which

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Drouillard, Jean-Raoul Austin de. "Les Météores ou le Mythe Gémellaire revisité." Revue Romane / Langue et littérature. International Journal of Romance Languages and Literatures 43, no. 1 (2008): 124–35. http://dx.doi.org/10.1075/rro.43.1.10aus.

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The twins’ myth, whose origins go back to times immemorial, has always been a popular motif for fiction. It generally reflects the idea of “duality”, alienation and the search for Self and for the Other, which always end in an impasse. Self and for the Other, which always end in an impasse. With his novel Les Météores, portraying the twins Paul and Jean, Michel Tournier breaks away from this idea of “duality” and substitutes it with the idea of a “couple” through a mythic, metaphysical and symbolic approach whose outcome is sublimation. Initiation in a work of fiction by means of myths and sym

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Stewart, Mark. "The Myth of Televisual Ubiquity." Television & New Media 17, no. 8 (2016): 691–705. http://dx.doi.org/10.1177/1527476416655384.

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Popular and journalistic discussions of television often present a rhetoric, which suggests that television has become ubiquitous, any content being able to be watched anytime, anywhere. This article argues that this represents a myth of televisual ubiquity, which neglects the role still played by national borders and which makes assumptions about the types of television of interest to people. By accepting the myth of televisual ubiquity, we are making assertions about the television experience of some viewers over others, as well as creating a distinction of which television can be seen to ha

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Andayani, Ambar, and Jupriono Jupriono. "REPRESENTATION OF NYI RORO KIDUL IN MYTH, LEGEND, AND POPULAR CULTURE." ANAPHORA: Journal of Language, Literary and Cultural Studies 2, no. 1 (2019): 28–36. http://dx.doi.org/10.30996/anaphora.v2i1.2724.

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Nyi Roro Kidul, Nyai Loro Kidul, or Nyai Ratu Kidul is a character of folk legend which has existedÂ all along south coast of Java land: from East Java, to Middle Java and Jogjakarta, then to West Java and Banten. People along the south coast of Java island believe to myth of this legendary character as a beautiful and supernatural woman who has authority of devil realm in Indonesian Ocean (Indian Ocen) or Segoro Kidul (South Sea). The popularity of Nyi Roro Kidul has also become motivation for national film-making and TV media to produce many films and drama about this character. Although the

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Wood, L. Maren. "The Monkey Trial Myth: Popular Culture Representations of the Scopes Trial." Canadian Review of American Studies 32, no. 2 (2002): 147–64. http://dx.doi.org/10.3138/cras-s032-02-01.

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FIRTH, ANTONY. "Cornish Wrecking 1700-1860: reality and popular myth - By Cathryn Pearce." International Journal of Nautical Archaeology 41, no. 2 (2012): 460–61. http://dx.doi.org/10.1111/j.1095-9270.2012.00354_25.x.

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