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Journal articles on the topic 'Western myth'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Morari, Codruţa. "European Auteurs Revisit the Western: Thomas Bidegain’s Les Cowboys and Valeska Grisebach’s Western." New German Critique 46, no. 3 (2019): 11–34. http://dx.doi.org/10.1215/0094033x-7727385.

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Abstract The classical film western enacts the myth of American manifest destiny, codifying and promulgating stories of the conquest of the West. Subsequent so-called revisionist westerns, of which John Ford’s The Searchers (1956) is the preeminent example, call this triumphal master narrative into question and probe the darker sides of American expansionism. Recent returns to the western by European auteurs both revisit the classic western and revise its revisionist extensions, foregrounding experiences of sociopolitical crisis, displacement, and disintegration of values such as community and

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2

Brown, Richard Maxwell. "Western Violence: Structure, Values, Myth." Western Historical Quarterly 24, no. 1 (1993): 4. http://dx.doi.org/10.2307/970005.

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Nischik, Reingard M. "Myth and Intersections of Myth and Gender in Canadian Culture: Margaret Atwood’s Revision of the Odyssey in The Penelopiad." Zeitschrift für Anglistik und Amerikanistik 68, no. 3 (2020): 251–72. http://dx.doi.org/10.1515/zaa-2020-2003.

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AbstractThe first part of the article deals with the national myths of Canada. It demonstrates that the long-time supposed lack of myths in Canada may itself be regarded as a myth. After presenting useful meanings of the term myth, the intersections of myth/mythology and gender are considered, both in Canadian culture and in Greek mythology. Linking Homer’s Iliad and Odyssey—the canonized beginnings of Western literature and their foundation on ancient myth—with Canadian culture, Margaret Atwood’s works and their treatment of ancient and social myths are then focussed on, particularly her revi

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POLNIAK, Łukasz. "POLISH WAR MOVIES AS A CASE STUDY OF THE MYTH OF THE BEGINNINGS OF NEW STATEHOOD AS THE LEGITIMIST CATEGORY IN THE POLISH PEOPLE’S REPUBLIC." Scientific Journal of the Military University of Land Forces 160, no. 2 (2011): 84–99. http://dx.doi.org/10.5604/01.3001.0002.2964.

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This article attempts to reconstruct the mythology surrounding the beginnings of state-hood of the Polish People’s Republic after the Second World War. As the means of conveying political propaganda, myths were primarily propagated in the Polish war movies of the period 1956 through 1989. The myth pertaining to the origin of statehood aimed to legitimize the roots of the communist system in Poland. As such, it is the part of a broader mythology which had developed over centuries in the national consciousness, the “myth of Polish statehood. It was used by the communists as propaganda after the

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Adhikari, Tara Prasad. "Laxmi Prasad Devkota: A Myth-taker and a Myth-maker." Literary Studies 33 (March 31, 2020): 116–21. http://dx.doi.org/10.3126/litstud.v33i0.38067.

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Laxmi Prasad Devkota was a romantic poet, well acquainted with the Western and Eastern romantic tradition. It is a well-known fact that the western romantic writers brought about a kind of revival of the era of mythology through their writings. Mythical stories and scenes often became the sources for their works. These romantic poets sometimes took the existing myths for their literary creations and sometimes they also created their own myths. Love for mythology is visible not only in these western Romantic poets but also in our own poet, Mahakavi Devkota. Because of his intense knowledge of t

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Chlup, Radek. "Competing myths of Czech identity." New Perspectives 28, no. 2 (2020): 179–204. http://dx.doi.org/10.1177/2336825x20911817.

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The article analyses the current antagonism between the Czech pro-Western liberal democratic discourse and the discourse of national sovereignty from the perspective of long-term conceptions of Czech national identity and the mythical narratives through which they have been expressed. I identify two basic mythical perspectives that have been crucial for the Czechs since the 19th century: the ‘particularist’ and the ‘universalist’. The latter originally only existed as a complement of the former, and it was not until 1968 that it was clearly expressed on its own (in its pro-Western version) in

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Kaye, Alan S. "The Language Myth in Western Culture (review)." Language 79, no. 3 (2003): 655–56. http://dx.doi.org/10.1353/lan.2003.0172.

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Olson, Debbie. "Cowboy Cops and Black Lives Matter: Three Billboards Outside Ebbing, Missouri and the Great White West[ern]." Text Matters, no. 10 (November 24, 2020): 93–117. http://dx.doi.org/10.18778/2083-2931.10.06.

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The racial framework of Martin McDonagh’s 2017 film Three Billboards Outside Ebbing, Missouri rests at the intersection of three persistent cultural myths—the Frontier Myth, the hero cowboy myth and the myth of white supremacy. There has been much criticism of the portrayal of black characters in the film, and particularly the lack of significant black characters in a film that sports a solid undercurrent of racial politics. While the black characters in the film occupy a small amount of screen time, this paper argues that the film’s treatment of black characters, including their absence, puts

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بطرس كرومي حبش, فادي. "The Impact of Indian myth on Occidental selected Poems." Al-Adab Journal 1, no. 120 (2018): 61–90. http://dx.doi.org/10.31973/aj.v1i120.304.

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The current study deals with the impact and influence of the Indian myth on western literature in general and on the British and American poetry in particular. The concept of myth and its origin is somehow shadowy and ambiguous. At the same time, it penetrates all the various aspects of human life. Myth overtakes all the borders to become an international heritage for human civilization. Four poems have been chosen: T S Eliot’s The Waste Land, William Butler Yeats’s Supernatural Songs, Anashuya and Vijaya and Ralph Waldo Emerson’s Brahma. This paper falls into three sections. The first o

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10

Mcneal, Robin. "Constructing Myth in Modern China." Journal of Asian Studies 71, no. 3 (2012): 679–704. http://dx.doi.org/10.1017/s0021911812000630.

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This study presents an overview of attempts by Chinese literati during the twentieth century to articulate a coherent Chinese mythology, primarily based on ancient texts but eventually to some extent drawing from ethnographic materials and folklore as well, and all much beholden to Western examples such as Greek and Norse mythology. This examination of text-based activities sets the stage for an inquiry into a wave of monument building during the Reform Era, much of which has celebrated China's ancient myth, history, and legend. A recent park in Wuhan dedicated to the legendary sage ruler and

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Pelayo Sañudo, Eva. "NEVER-AGING STORIES: AGE, MASCULINITY AND THE WESTERN MYTH IN THE ELECTRIC HORSEMAN." Revista de Estudios Norteamericanos, no. 24 (2020): 181–201. http://dx.doi.org/10.12795/ren.2020.i24.09.

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According to Gabriela Spector-Mersel there are no cultural models for old men, in comparison to the easily available scripts in early and middle adulthood. As such, this is a considerably unsettling phase of negotiation for men as they need to (re)define their identity and their sense of masculinity particularly when aging. The masculinity embodied by the cowboy prototype certainly fits this model that sees masculinities as a “temporal script” (67). In the classic 1979 movie The Electric Horseman, directed by Sydney Pollack, the factor of age runs as a subtext that not only informs masculine i

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Assadi, Jamal, and Mahmoud Naamneh. "Intertextuality in Arabic Criticism: Saadi Yousef’s Mobile Model as an Example." Advances in Language and Literary Studies 9, no. 6 (2018): 49. http://dx.doi.org/10.7575/aiac.alls.v.9n.6p.49.

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This article traces the development of the notion of intertextuality among modern Arab critics back to its roots in the Western critical theory. It also studies the hypothesis, which supports the presence of a special mythological intertextuality in the poetry of Saadi Yousef, the modern Iraqi poet. His mythological intertextuality is manifested in the composition, and content of his poetry. In the process of employing the device of intertextuality, Saadi invests ancient Iraqi myths. This article, in which we will discuss the famous Babylonian myth known as Gilgamesh Epic, will refer to Saadi’

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Deamer, David W. "How Did It All Begin?: The Self-Assembly of Organic Molecules and the Origin of Cellular Life." Paleontological Society Special Publications 11 (2002): 179–94. http://dx.doi.org/10.1017/s2475262200009904.

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Movies are the myths of late-20th century western culture. Because of the power of films likeETto capture our imagination, we are more likely than past generations to accept the possibility that life exists elsewhere in our galaxy. Such a myth can be used to sketch the main themes of this chapter, which concern the origin of life on the Earth.

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Lebedeva, M. M. "Non-Western International Relations Theory: Myth or Reality?" VESTNIK RUDN INTERNATIONAL RELATIONS 17, no. 2 (2017): 246–56. http://dx.doi.org/10.22363/2313-0660-2017-17-2-246-256.

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Floyd, David. "Eastern and Western management practices: myth or reality?" Management Decision 37, no. 8 (1999): 628–32. http://dx.doi.org/10.1108/00251749910291596.

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Sabet, Amr. "Shattering the Myth." American Journal of Islam and Society 17, no. 3 (2000): 116–21. http://dx.doi.org/10.35632/ajis.v17i3.2050.

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Shaffering the Myfh is a claim by Bruce B. Lawrence at severing the almostinextricable link, in western perceptions, between Islam and violence.Lawrence’s argument is simple and seemingly straightforward, although, as heprofesses, at odds with most popular and academic understandings of Islam.Comprehending Islam, as he puts it, requires a clear discernment of its integratedmetaphysical and circumstantial dimensions which over time has givenrise to distinct forms of Islamic sociopolitical manifestations. Changing globalconditions in the economic sphere have further propelled new forces andsocio

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King, Richard. "Orientalism and the Modern Myth of "Hinduism"." Numen 46, no. 2 (1999): 146–85. http://dx.doi.org/10.1163/1568527991517950.

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AbstractIs there really a single ancient religion designated by the catch-all term 'Hinduism' or is the term merely a fairly recent social construction of Western origin? This paper examines the role played by Orientalist scholars in the construction of Western notions of Indian religion by an examination of the origins of the concept of 'Hinduism'. It is argued that the notion of 'Hinduism' as a single world religion is a nineteenth century construction, largely dependent upon the Christian presuppositions of the early Western Orientalists. However, exclusive emphasis upon the role of Western

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18

Quirós García, Elizabeth. "Joseph Campbell’s functions of myth in Galway Kinnell’s The book of nightmares." Revista Comunicación 29, no. 2-2020 (2020): 58–76. http://dx.doi.org/10.18845/rc.v29i2-2020.5556.

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This research paper analyzes the functions of myth in Galway Kinnell’s The book of nightmares mainly utilizing the scholarly contributions of Carl Jung and Joseph Campbell. In this analysis, the quester learns about the different functions of myth in the development of individuals as well as their need to complete cycles in life that will allow them to grow emotionally and psychologically. Kinnell’s use of imagery and unpretentious motifs of everyday living are enthralling; the “dead shoes, in the new light” allow readers to lose their way to find out who they are and what they want. XXI-centu

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Schibanoff, Susan. "Mohammed, Courtly Love, and the Myth of Western Heterosexuality." Medieval Feminist Newsletter 16 (September 1993): 27–32. http://dx.doi.org/10.17077/1054-1004.1659.

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Dippie, Brian W. "One West, One Myth: Transborder Continuity in Western Art." American Review of Canadian Studies 33, no. 4 (2003): 509–41. http://dx.doi.org/10.1080/02722010309481365.

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Pavlenko, Olga V. "PAN-SLAVISM MYTH IN THE COLD WAR WESTERN HISTORIOGRAPHY." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations. Area Studies. Oriental Studies, no. 4 (2017): 9–15. http://dx.doi.org/10.28995/2073-6339-2017-4-1-15.

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SMITH, JAMES G. E. "the Western Woods Cree: anthropological myth and historical reality." American Ethnologist 14, no. 3 (1987): 434–48. http://dx.doi.org/10.1525/ae.1987.14.3.02a00020.

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23

Diebold, William, and Carlos Rangel. "Third World Ideology and Western Reality: Manufacturing Political Myth." Foreign Affairs 65, no. 1 (1986): 185. http://dx.doi.org/10.2307/20042892.

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Mukherjee, Nakuleswar. "Myths, Miracles and Legends: an interpretation of Kashmiri Myth with special reference to western viewpoint." Research Journal of Humanities and Social Sciences 10, no. 2 (2019): 616. http://dx.doi.org/10.5958/2321-5828.2019.00100.1.

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25

St-Laurent, Guillaume. "William T. Cavanaugh and Charles Taylor On Western Secularism: A Critical Comparative Analysis." Journal of the Council for Research on Religion 1 (December 24, 2019): 22–44. http://dx.doi.org/10.26443/jcreor.v1i0.4.

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The objective of this paper is to instigate a dialogue between theologian William T. Cavanaugh and philosopher Charles Taylor on the topic of Western secularism. Both criticize what Cavanaugh calls the “myth of religious violence,” that is, the idea that the modern liberal nation-state emerged as an indispensable bulwark against religious war and violence. Under this general agreement, however, there are profound rifts when it comes to their understanding of modernity and secularization. The paper is divided in four sections, retracing step by step the argument deployed in the four chapters of

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Deeb, Gehan M. Anwar Esmaiel. "Inventing a Myth: The Medieval Islamic Civilization through Western Perspectives." International Journal of Language and Literature 2, no. 4 (2014): 139–77. http://dx.doi.org/10.15640/ijll.v2n4a9.

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McDermott, Gerald R., and Minou Reeves. "Muhammad in Europe: A Thousand Years of Western Myth-Making." Sixteenth Century Journal 35, no. 4 (2004): 1197. http://dx.doi.org/10.2307/20477199.

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Clemmer, Richard O. "Ideology and Identity: Western Shoshoni "Cannibal" Myth as Ethnonational Narrative." Journal of Anthropological Research 52, no. 2 (1996): 207–23. http://dx.doi.org/10.1086/jar.52.2.3630201.

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Akbari, Suzanne Conklin. "Babylon under Western Eyes: A Study of Allusion and Myth." Modern Language Quarterly 79, no. 1 (2018): 115–16. http://dx.doi.org/10.1215/00267929-4264338.

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Falconer, Pete. "Myth of the Western: new perspectives on Hollywood’s Frontier Narrative." Historical Journal of Film, Radio and Television 36, no. 1 (2016): 106–8. http://dx.doi.org/10.1080/01439685.2015.1130945.

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Davis, R. M., and Barbara Howard Meldrum. "Under the Sun: Myth and Realism in Western American Literature." World Literature Today 60, no. 4 (1986): 638. http://dx.doi.org/10.2307/40142853.

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Leroux, Marcel. "“Global Warming”: Myth or Reality?" Energy & Environment 14, no. 2-3 (2003): 297–322. http://dx.doi.org/10.1260/095830503765184628.

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The “Global Warming scenario” is a hypothesis derived from theoretical models, asserted but not proven. There are numerous inconsistencies between predictions and actual observed climatic facts. The “global” thermal curve has no real significance in climatic terms. Climatic change is not global, but regional: for example, in the North Atlantic aerological unit, the Western side is cooling while that of the Northeast is warming. The 1970s exhibit a fundamental climatic switch which is not “seen” by the models, but is associated with a gradual increase of violent perturbations and irregularity o

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Shapiro, Frank. "The Power of Myth: A Case for A Woman Pope." European Journal of Behavioral Sciences 2, no. 4 (2020): 1–11. http://dx.doi.org/10.33422/ejbs.v2i4.245.

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No matter how bizarre and unreal myths may be they embody extraordinary power and influence. Undoubtedly, myths also possess some measure of historical authenticity. One of the first women in western history to be cloaked in the mantle of fame and mystery was Mary Magdalene. She emerges as a semi-mythical figure. However, judging by the spiritual message of love she instils into the hearts of millions of Christian believers, and by viewing the thousands of works of art evoking her supposed attributes, deeds and influence, and in surveying the numerous churches, convents and other religious ord

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McKeown, Maeve. "The Naturall Condition of Mankind." European Journal of Political Theory 18, no. 2 (2018): 281–92. http://dx.doi.org/10.1177/1474885118809602.

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Upon what empirical basis did Hobbes make his claims about the ‘state of nature’? He looked to ‘the savage people in many places of America’ (Hobbes, 1976: 187). Most people now recognize Hobbes’s assertions about Native Americans as racist. And yet, as Widerquist and McCall argue in their book Prehistoric Myths in Modern Political Philosophy, the myth that life outside the state is unbearable and that life under the state is better remains the essential premise of two of the most influential Western political philosophies in the modern world – social contract theory (contractarianism) and pro

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Green, Douglas E. "Appropriating the Comanche: Hell or High Water and the New Southwest." Zeitschrift für Anglistik und Amerikanistik 68, no. 1 (2020): 79–92. http://dx.doi.org/10.1515/zaa-2020-0008.

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AbstractHell or High Water (2016) takes the elegiac mode – the wistful lament for the myth of the Old West – and recasts it as a raucous country song on the dismantling of that myth by twenty-first-century capitalism. In the wake of the Great Recession, director David Mackenzie and screenwriter Taylor Sheridan pair off two iconic sets of Western characters: a couple of down-and-out bank-robbing brothers shadowed by an old, White Texas Ranger and his American-Indian/Mexican-American deputy. The values of the lawmen and the outlaw brothers are not mutually exclusive – each pair shares more with

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Szasz, Ferenc M. "The Clergy and the Myth of the American West." Church History 59, no. 4 (1990): 497–506. http://dx.doi.org/10.2307/3169145.

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The myth of the American West has become the nation's greatest cultural creation. From nineteenth-century German writer Karl May to the present day Solidarity movement in Poland, images drawn from the frontier West have inspired people throughout the globe. Although scholars have spent years trying to separate fact from fiction in this tale, most have concluded that it is impossible. “The myth,” historian Robert Athearn has noted, “is an essential part of the western past.”1

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SNAPE, MICHAEL. "Church of England Army Chaplains in the First World War: Goodbye to ‘Goodbye to All That’." Journal of Ecclesiastical History 62, no. 2 (2011): 318–45. http://dx.doi.org/10.1017/s0022046909991394.

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The British experience of the First World War has given rise to a host of myths and misconceptions in both the folklore and the historiography of the war. The most damaging of these for the Church of England has been that its army chaplains skulked in the rear while a generation of British men fought and died in the trenches of the Western Front. This article exposes the falsity of this myth, tracing its origins to the inter-war boom in ‘war books’ and its longevity among ecclesiastical historians in particular to the pacifist sensitivities and flawed historiography of the 1960s and the 1970s.

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Himmelwright, Catherine. "Gardens of Auto Parts: Kingsolver's Merger of American Western Myth and Native American Myth in The Bean Trees." Southern Literary Journal 39, no. 2 (2007): 119–39. http://dx.doi.org/10.1353/slj.2007.0015.

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Allmendinger, B. "Invisible Natives: Myth and Identity in the American Western; Black Masculinity and the Frontier Myth in American Literature." American Literature 75, no. 4 (2003): 897–98. http://dx.doi.org/10.1215/00029831-75-4-897.

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Carter, Matthew. "The Perpetuation of Myth: Ideology in Bone Tomahawk." Zeitschrift für Anglistik und Amerikanistik 68, no. 1 (2020): 21–35. http://dx.doi.org/10.1515/zaa-2020-0004.

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AbstractThe contemporary Western Bone Tomahawk is in the tradition of the settler-versus-Indian stories from the genre’s ‘classical’ period. Its story is informed by one of white America’s oldest and most paranoiac of racist-psychosexual myths: the captivity narrative. This article reads Bone Tomahawk’s figuration of the racial anxieties that inhere within nineteenth-century settler-colonial culture in the context of post-9/11 America. It also considers that the film’s imbrication of Horror film conventions into its essential Western framework amplifies its allegorical representation of contem

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Schmidt, Garbi. "The Transnational Umma- Myth or Reality? Examples from the Western Diasporas." Muslim World 95, no. 4 (2005): 575–86. http://dx.doi.org/10.1111/j.1478-1913.2005.00112.x.

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Johnston, Jay. "Landscape and Myth in North-Western Europe ed. by Matthias Egeler." Parergon 37, no. 2 (2020): 203–5. http://dx.doi.org/10.1353/pgn.2020.0086.

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Campbell, Peter. "Bashing Naipaul: History, Myth and Refusals to See." History and Sociology of South Asia 12, no. 1 (2017): 65–81. http://dx.doi.org/10.1177/2230807517740046.

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Bashing V.S. Naipaul’s travel books on India, the Caribbean, the Islamic World and Africa has produced a massive body of writing since the 1980s. Focusing on his perceived racism and Islamophobia, this literature seeks to thoroughly discredit Naipaul as a reliable chronicler of the lives of the victims of Western imperialism. Condemned, indeed, as an apologist for Western imperialism, Naipaul’s admitted brilliance as a writer of fiction has been dulled by these accusations. There is much truth in these critiques, but they are based on arguments that range from the accurate to the problematic t

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Mather, Mathew. "Jung's ‘secret knowledge’: commentary on works by contemporary Irish artist Gavin Hogg." International Journal of Jungian Studies 7, no. 2 (2015): 108–23. http://dx.doi.org/10.1080/19409052.2014.932299.

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Jung's ‘secret knowledge’ is identified as including three interrelated threads: precessional astrology, alchemy and an opus divinum. This is interpreted, broadly, in terms of an astro-alchemical myth. An extrapolation of this myth is then used as a basis from which to interpret a sample of works by contemporary Irish artist Gavin Hogg. The argument developed is that such an astro-alchemical myth finds visionary expression in such artworks, and that it offers a valuable perspective from which to critique a religious problematic such as a Catholic Ireland in crisis. The related notion of integr

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Midford, Paul. "Pamyat's Political Platform: Myth and Reality." Nationalities Papers 19, no. 2 (1991): 183–213. http://dx.doi.org/10.1080/00905999108408198.

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The Patriotic Front Pamyat has received a name recognition and notoriety in the Soviet and western academic literature and press which is unrivaled to this day by any other Russian nationalist organization. The vast majority of observers view Pamyat as a neo-fascist or neo-Stalinist movement. This view of Pamyat is often reenforced by drawing links between the Front and conservatives in the Party and bureaucracy. Thus, many see Pamyat either as a vehicle for conservative reaction from “above” or as a manifestation from “below” of a significant segment of the Russian population opposed to the d

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Janicki, Karol. "Communication and understanding." AILA Review 24 (December 21, 2011): 68–77. http://dx.doi.org/10.1075/aila.24.05jan.

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This article consists of two sections: in the first one, I discuss one of the most prevalent lay myths in the Western world with respect to communication and understanding, namely, the view that meaning resides in words and that it is transmitted from one language user to another in a conduit, as it were. In the second section, I refer to my own research illustrating the prevalence of the myth in question in a variety of domains, for instance, in politics and academia. I also refer briefly to my own empirical studies on the role that communicational and understanding problems play, in the opin

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Zhou, Tingting. "Life Writing in the Era of Genetics: Contemporary Genetic Risk Narratives in Great Britain and America." English Language and Literature Studies 11, no. 3 (2021): 45. http://dx.doi.org/10.5539/ells.v11n3p45.

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The development of genetic science brings forth a third group besides the healthy and the ill: the high-risk group who carries certain disease-related genes. In the era of genetics, people try to assess risks with statistical numbers and eliminate risks by Western medical measures. In this context, personal genetic risk narratives (usually in the form of memoirs) emerged in Great Britain and America in the 1990s. The thesis has a close reading of three British and American genetic risk memoirs and wants to find the characteristics and values of the new genre. The memoirs are featured by their

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Hosseini, Maryam, and Hossein Pirnajmuddin. "Historiography in “Beginnings: Malcolm” by Amiri Baraka." International Letters of Social and Humanistic Sciences 40 (September 2014): 22–28. http://dx.doi.org/10.18052/www.scipress.com/ilshs.40.22.

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This article discusses Aimiri Baraka‘s concern with the history of black people in his poem ―Beginnings: Malcolm‖. The writers try to shed some light on the way Baraka‘s historiography challenges the white supremecist discourses through a rewriting of the African American past that blurs the boundaries of myth and history, fact and fiction, in a postmodern manner. It is argued that through the use of the central African myth of Esu/Elegba and drawing on traditions of Christianity and Western literature/culture, Baraka‘s poem offers an uncanny insight into the past.

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Thorpe, R. S., and O. Williams-Thorpe. "The myth of long-distance megalith transport." Antiquity 65, no. 246 (1991): 64–73. http://dx.doi.org/10.1017/s0003598x00079308.

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The megalithic monuments of western Europe have long been a celebrated proof of the engineering achievements possible in an early farming society. With the engineering skills to raise up the stones went the capability to move them to the site, with Stonehenge the best-known example of an apparent long-distance transport, incorporating Welsh bluestones and sarsens that perhaps originate in the Avebury region to the north. Following their recent challenge to the belief that the builders of Stonehenge did carry its bluestones from west Wales, the authors look critically at the larger pattern of m

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Paternicò, Luisa M. "Shaping Cantonese Grammar – Early Western Contribution." Histoire Epistémologie Langage 41, no. 1 (2019): 15–37. http://dx.doi.org/10.1051/hel/2019006.

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The first Westerners to learn and describe Cantonese were Protestant missionaries who arrived in China in the 19th century. Given the almost total lack of local linguistic tools, they began to present Cantonese in grammars, dictionaries, primers and phrasebooks, also devising Romanization systems to transcribe its sounds. The first attempt at describing Cantonese grammar was made by Robert Morrison in a section of his Grammar of the Chinese Language (1815). Many other works followed, compiled also by Catholic missionaries or lay scholars, and dedicated to the analysis and pedagogy of Cantonese

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