Journal articles on the topic 'Myth'
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Ко, Ен, En Ko, Р. Мухаметзянов, and R. Muhametzyanov. "Exploring the Universality And Particularity of Korean Myths of the Korean And Slavic Peoples." Scientific Research and Development. Modern Communication Studies 6, no. 4 (September 6, 2017): 42–47. http://dx.doi.org/10.12737/article_5976f44536d6b5.64475405.
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The purpose of this study is to compare the characteristics of the Korean myths (Dangun myth and The myth about Dongmyeong king) with Slavic myths. Through this study it will be meaningful to understand the ethnic sentiment of Korean and Slavic peoples. The contents of the study are as follows: Dangun myth and Dongmyeong myth research, the general characteristics of Korean and Russian myths about founding kingdom, research of the universality of Korean Dangun myth and Slav ‘s brown bear myth, as well as Dongmyeong myth with the myth about God of the Sun.
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Miller, Robert D. "Myth as Revelation." Articles spéciaux 70, no. 3 (August 31, 2015): 539–61. http://dx.doi.org/10.7202/1032791ar.
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This essay explores how myth functions as a means of revelation in Scripture. It first clarifies a definition of myth, and then discusses the appearance of myth in the Old Testament. Not only is myth found in the Bible, but its presence is of great importance. Considering the various functions of myths in general, it becomes indispensable that myth form a part of the inspired canon. Revelatory myth is essential, especially today. Finally, this essay considers how one might recapture an appreciative reception of biblical myths.
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Werner, Savannah, Andrew Sargent, and Val Harris. "The Value of Honor Society Participation: Is There a Relationship Between Honor Society Participation and Belief in Psychological Myths?" Psi Beta Research Journal - Brief Reports 3, no. 1 (October 12, 2023): 9–14. http://dx.doi.org/10.54581/ince6601.
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Psychological myths have become so widespread in both the general public as well as higher education undergraduate communities that it has been damaging to the psychology field (Gaze, 2014; Kowalski & Taylor, 2009; Meinz et al., 2022). Factors such as education, belief in psychology as a science, and their confidence in their myth beliefs (myth confidence) have previously been examined in relation to myth endorsement (Bensley & Lilienfeld, 2015; Richardson & Lacroix, 2021). However, there has been no previous research focusing on the connection between honor society membership and myth belief. The present study examined whether honor society participation could predict to myth belief. To better understand be-lief in psychological misconceptions, this study also measured the participants’ belief in psychology as a science and confidence in myth beliefs. Understanding myth belief predictors may help psychologists mitigate the spread of psychological myths. A total of 972 participants from 2-year colleges across the United States were recruited to take a survey regarding psychological myths. We compared myth belief, belief in psychology as a science, and myth score confidence between two groups: honor society members (N = 129) and non-honor society members (N = 807). Non-honor society members identified significantly fewer myths than honors society members, were less confident when correctly identifying myths than honor society members and had lower belief in psychology as a science than honor society members. These findings suggest that honor society membership may be a predictor of myth detection. This finding is possibly due to honor society eligibility requirements, such as grades and credits taken. Our results may be useful in developing academic interventions to prevent psychological myth belief.
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Zhao, Yiming, and Dongfang Zheng. "Traditional Chinese Mythology in Animation Art." Highlights in Art and Design 3, no. 3 (July 20, 2023): 61–63. http://dx.doi.org/10.54097/hiaad.v3i3.11220.
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Chinese traditional myths, as an important part of Chinese culture, have been widely applied and expressed in animation art. From the perspective of animation art, this paper will discuss in depth the expression forms and expression methods of traditional Chinese myths in animation art, including the use of myth elements in animation, the creation of myth characters, the way of narrating myth plots, and the expression of myth meanings. Through analyzing and comparing related animation works, this paper will explore the performance characteristics of Chinese traditional myths in animation art and its relationship with contemporary animation art, so as to provide reference for the inheritance and development of Chinese traditional culture.
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Oleksin, Danylo. "MYTHO-LOGIC IN NON-CLASSICAL HUMANITIES REFLECTIONS ON MYTH: METHODOLOGICAL ASPECT." UKRAINIAN CULTURAL STUDIES, no. 2 (13) (2023): 36–42. http://dx.doi.org/10.17721/ucs.2023.2(13).07.
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Over the past century, a lot of conceptual reflections on myth have been accumulated; however, there has been no attempt to systematically objectify and catalog such investigations. The relevance of research can be divided into two loci: the general and the particular. The general relevance is based on the high level of entwinement of myth and its motifs within contemporary culture; the particular aspect is due to the need to objectify the 20th-century theories of myth and to define their general method (1), and to enrich cultural discourse with new works in the field of myth philosophy (2). The goal of the research is to overview the process of the emergence of myth science within the context of the late 19th-century re-mythologization as an ontological argument for cultural mythological research; to define mytho-logic as a synthetic method of non-classical interpretation of mythological material. Methods: comparative (in the analysis of 20th-century approaches to studying myth and defining the non-classical concept of myth). Objectives: to explore the components of myth science; to define the concept of re-mythologization; to argue for mytho-logic as a non-classical model for interpreting myth. Results: the components of myth science that represent a sum of non-classical approaches to studying "sacred narrative" (ritual, functional, sociological, psychoanalytic, structural, transcendental, and numinous approaches) have been investigated; the concept of re-mythologization as the actualization of myth as the object of scientific, philosophical, and artistic interest has been defined; the mytho-logic as a non-classical model of myth interpretation through its structure and logic has been justified. Conclusions: the study of myth has risen on the cognitive waves of the deep ocean of modern humanities to the heights of a problem-filled space of culture studies. Through this actualization, it has gained an interdisciplinary character and has become a dozens-of-definition concept that roams from realm to realm – just like the concept of "culture" itself. Principles of the mytho-logic can and should be expanded, as myth can be studied through any presented in myth science paths. This paradigm is not self-contained and provides variability and aspectuality in considering myth as a cultural universality, and thus is convenient and justified for use in the context of non-classical philosophy and contemporary cultural studies.
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Sartini, Sartini, and Luwiyanto Luwiyanto. "Mitos Penciptaan pada Serat Purwakandha Brantakusuman dan Potensi Kajian Filsafatnya." Jurnal Filsafat 30, no. 1 (February 29, 2020): 92. http://dx.doi.org/10.22146/jf.43718.
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This article examines the creation myth in Serat Purwakandha Brantakusuman (SPB), how its characteristics are compared to myths in Indonesia and existing mythical theories, and explains philosophical themes that can be examined from these myths in order to give its theoretical contributions in existing mythical theories. It is a literature study by reviewing books texts, research reports, journals, and other sources. The analysis is done by interpretation, coherence-holistic, description, and analysis-synthesis. The theoretical framework used is the myth theory C A. Van Peursen and Clifford Geertz. The results of the study indicate that the myth of the creation of plants in SPB is based on the story of the death of Dewi Tisnawati who was banished to earth. The study of myths about the origin of plants is new because research examining myths related to agriculture and Dewi Sri, the influence of myths in life and human activities, forms of rituals and socio-cultural activities, and the relationship between myths and art, are more related to origin place. The myths in SPB and myths in Indonesia contribute to supporting myth concepts that have been described by great thinkers. The creation myth and other myths in the SPB can be subject to study from the perspective of the branches of philosophy and its conceptual substances can also be criticized philosophically
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Siddiqui, Kamran Ahmed. "Debunking the Myths of Vision and Mission Statements: A Content Analysis of FT Ranked Top 100 Business Schools." SHS Web of Conferences 115 (2021): 03015. http://dx.doi.org/10.1051/shsconf/202111503015.
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The purpose of this paper is to answer seven famous myths about vision and mission statements by analysing the vision and mission statements of FT Ranked Top 100 Business Schools in the world. First myth states that all business schools have both vision and mission statements. Second myth says both mission and vision statements are equal in length. Third myth states that all nine components must be present in all mission statements. Fourth myth assumes faculty is the hallmark of business school’s mission. Fifth myth states technology is at the centre stage of business school’s mission. Sixth myth assumes research is not part of business school’s mission. Finally, seventh myth says leadership is no more part of business school’s mission. FT ranking for Top 100 Business Schools was selected for this study and business school’s vision and mission statements were collected from their official websites. Content analysis was used as the major data analysis technique. Data analyses using descriptive statistics proved all seven myths wrong.
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Asriyan, Elina. "Ethnic and political myths as a factor of forming the public opinion." Przegląd Wschodnioeuropejski 8, no. 1 (July 1, 2017): 161–72. http://dx.doi.org/10.31648/pw.3610.
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The word ‘myth’ means tradition, legend. Myth-making is seen as the most important event in the cultural history of mankind. In primitive society mythology presents the basic way of understanding the world. The history of the people needs to be told of his mythology, and not vice versa. In our view when creating the image of a political leader should come from the heroic myths. The main characteristics of political myth are relying on the archetype and some technological artifice. We can say that the political myth is an adaptation of a cultural myth for political purposes. Political myth thus becomes a necessary form of communication between people and the government. Political myths are widely used in election campaigns, because from a psychological point of view the mythologizing the political leader allows differentiate him from competitors.
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Dyussembekov, M., S. Nukezhanova, and A. Arzykulov. "THEORETICAL AND METHODOLOGICAL APPROACHES TO THE STUDY OF MYTHS IN POLITICS." Qogam jane Dauir 81, no. 1 (March 15, 2024): 18–29. http://dx.doi.org/10.52536/2788-5860.2024-1.02.
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A myth in politics can be defined as an altered form of political consciousness, in which knowledge and understanding of factual information is replaced by images, symbols. In this paper, we proceed from the understanding that, unlike the political myth, a classical myth is a universal narrative (narrative), a traditional legend that figuratively interprets historical events and serves to explain natural phenomena and meanings, the origin of customs, traditions, beliefs - human civilizations and the whole world as a whole, through allegorical emotional and sensual images. Usually the origin of a traditional myth is unknown, while a myth that has a political nature is often professionally launched and has a specific circle of people for whose benefit it is created. In the political struggle, myths can be used as purposefully created and disseminated stories (narratives), sacralizing the existing system of power and denigrating its opponents in the public mind. The article discusses the role of political myth in world history and politics. Also presented is a model for the analysis of myths in politics, which includes the definition of the essence, structure, features, processes and functions of myths in politics. A comparative analysis of traditional and political myths has been carried out.
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Maheshwari, Chanchal, and Deepmala Sutar. "Parental Rape Myth Acceptance: Contributing Factors and Their Influence on Parental Communication." International Journal of Health Sciences and Research 14, no. 3 (April 9, 2024): 308–20. http://dx.doi.org/10.52403/ijhsr.20240343.
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The current study explored the extent of rape myth acceptance among parents, pinpointing key beliefs and attitudes of parents with high and low rape myth acceptance and factors contributing to it. Further, it explored how the perpetuation of rape myth acceptance influenced parental communication on sensitive subjects such as rape. The data was collected in two phases. During the first phase, a survey method was used to screen parents through purposive sampling followed by semi-structured interview of 10 parents with high and low acceptance of rape myths. This helped to gain an in-depth understanding of their attitudes and beliefs on rape myths. Thematic analysis was performed to analyze the data. The findings revealed that parents with high rape myth acceptance had restricted communication as compared to parents with low acceptance which was influenced by the beliefs and attitudes towards rape myth acceptance. In conclusion, this study underscores the critical role of parental attitudes towards rape myths in shaping communication patterns within families. The stark differences observed between parents with high and low acceptance highlighted the urgency for targeted interventions aimed at dispelling such myths to facilitate healthier and more open discussions surrounding sensitive topics like rape. Key words: rape myth acceptance, parents, attitude, communication
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Lule, Jack. "Myth and Terror on the Editorial Page: The New York Times Responds to September 11, 2001." Journalism & Mass Communication Quarterly 79, no. 2 (June 2002): 275–93. http://dx.doi.org/10.1177/107769900207900202.
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This article studies New York Times editorials in the aftermath of September 11 from the perspective of myth. After defining myth and reviewing a wide range of scholarship that approaches news as myth, this article considers the ways in which editorials can be understood as myth. Textual analysis shows that over the course of four weeks, the New York Times drew from four central myths to portray events: the End of Innocence, the Victims, the Heroes, and the Foreboding Future. More than editorial “themes” or political “issues,” these were myths that invoked archetypal figures and forms at the heart of human storytelling.
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Scarpaci, Joseph L., Eloise Coupey, and Sara Desvernine Reed. "Artists as cultural icons: the icon myth transfer effect as a heuristic for cultural branding." Journal of Product & Brand Management 27, no. 3 (May 14, 2018): 320–33. http://dx.doi.org/10.1108/jpbm-02-2017-1416.
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Purpose Communicating the national values of artists and the role of product benefits as symbols of national values, infuse iconic national brands. This paper aims to validate a conceptual framework that offers empirical insights for cultural identity that drives brand management. Design/methodology/approach Case studies and cross-cultural focus group research establish the present study’s conceptual framework for cultural branding. Findings Brand awareness of a perfume named after a Cuban dancer and a spirit named for a Chilean poet, reflect authentic emblems of national identity. Informants’ behavior confirms the study’s model of icon myth transfer effect as a heuristic for cultural branding with clear, detailed and unprompted references to the myths and brands behind these heroines. Research limitations/implications The study’s ethnography shows how artists reflect myth and folklore in iconic brands. Future research should assess whether the icon myth transfer effect as a heuristic for cultural branding occurs with cultural icons beyond the arts and transcends national boundaries. Practical implications The study challenges conventional branding, where the brand is the myth, and the myth reflects the myth market. The authors show how the myth connects to a national identity yet exists independently of the brand. The branding strategy ties the brand to the existing myth, an alternative route for cultural branding mediated by the icon myth transfer effect. Social implications These two Latin American brands provide a much-needed connection among the branding literatures and images surrounding gender and nationalism in lesser-known markets. Originality/value Most research explores iconic myths, brands and folklore in one country. This study extends cultural branding through social history and by testing a conceptual model that establishes how myths embody nation-specific values. Iconic myths are a heuristic for understanding and describing brands, revealing an unexamined path for cultural branding.
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Tanzharikova, A., D. Satemirova, and B. Kelgembayeva. "ARTISTIC FUNCTION OF MYTH IS IN KAZAKH PROSE." BULLETIN Series of Philological Sciences 72, no. 2 (June 30, 2020): 368–73. http://dx.doi.org/10.51889/2020-2.1728-7804.57.
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The use of the myth in modern Kazakh prose in different senses is of interest to the reader. This allows us to determine how the authors' attitudes towards different literary trends are conveyed in the choice of basic myths to reflect the ideas presented in the myth. Using myths, the author enters into a dialogue with several traditions, and secondly, reinterprets a well-known mythological plot, creates his own image, as a result of which the narrative becomes a myth. The protagonist's mythological worldview is characterized by a special perception of time and space. This scientific article analyzes the features of the use of folk myths in Kazakh prose and identifies their artistic function.The prerequisites for renewed interest in myth in Kazakh prose at the end of the 20th century are being clarified. The relationship of mythological traditions and new literary trends in Kazakh prose is considered. The artistic function of myth is determined in the image of real life through mythological models and images.
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Nukezhanova, S. S., M. K. Dyusembekova, and B. M. Mayorova. "Political myth design as a technology for mass consciousness manipulation." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 143, no. 2 (2023): 94–100. http://dx.doi.org/10.32523/2616-6887/2023-143-2-94-100.
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In this article, the authors consider political myth design as a political technology to manipulate and control mass consciousness and unconsciousness with the mass media. The reasons to use the myth design in politics are systematized and the principles under which the political myth design result is formed are emphasized. The features and reasons to use this technology in politics are highlighted, and a number of principles are given, according to which a political myth design constructs the necessary information and ideological result. Theoretical provisions are analyzed and systematized and the practical methods of myth design in politics are described in the article. The main ways to use myths in politics are structured. The paper focuses on the mythological techniques actively used in political myth designing, and on the three main practical tasks of political myth design. The research conducted makes it possible to define a political myth as a result of political myth design, which can be described as a socio-cultural technology for the development of modern myths perceived by the «political result» consumers as the reality of their worldview. This technology uses archetypes, storylines, heroes, and other elements of traditional mythology when creating, disseminating, and transmitting various mass messages, including political communication in the media reality.
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Jiao, Xinbo. "Comparison of Chinese and Western Civilizations: A Case Study of Mainstream Creation Mythologies." International Journal of Education and Humanities 14, no. 2 (May 30, 2024): 27–30. http://dx.doi.org/10.54097/m28xsv31.
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Creation myth not only records the birth of all things in the world, but also reflects the understanding of different nationalities on the origin. Due to the differences among nations, the creation myths reflect different national characteristics with universality. This paper makes a comparative study of Greek creation myth, Bible creation myth, Chinese mainstream myth of creation, "Pangu opens heaven" and "Nuwa creates humankind". It is found that the hero worship color dominated by nature worship in Greek mythology and the three classes of "Superman-Nature-Mortal", the nature worship color dominated by hero worship in Bible and the binary opposition between God and man, and the absolute nature worship color in Chinese mainstream mythology. In addition, based on the comparison between Chinese and Western myths, this paper also finds that Western myths embrace duality and systematic feature, while Chinese myths have the characteristics of fragmentation and naturalization.
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Harista, Eva, Bohhori Bohhori, and Wahyu Firdaus. "Ungkapan Mitos Kehamilan Perspektif Tokoh Agama dan Strukturasinya pada Generasi Milenial di Provinsi Kepulauan Bangka Belitung." Scientia: Jurnal Hasil Penelitian 8, no. 1 (July 21, 2023): 21–36. http://dx.doi.org/10.32923/sci.v8i1.3301.
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The aim of this study is to describe the variety of expression of the myth of pregnancy and its implementation in the millennial generation in the Bangka Belitung Islands Province. This type of research is field research, using descriptive qualitative and quantitative research methods. The research approach is a sociological approach using the mythical structuralist theory of Claude Levi-Strauss. The results of this study show that there are twenty-one different myths during pregnancy that develop in the community in the province of Kepualauan Bangka Belitung. This pregnancy myth contains about anxieties or prohibitions that have a certain impact if followed or not followed for the society that believes in it. Of the 120 millennial respondents who answered about the implementation of pregnancy myths, it was found that 30.8 percent had implemented a myth during pregnancies, 28.3 percent sometimes implemented the myth while pregnant, and 40.8 percent never implemented myth when pregnant. Thus, it can be concluded that the millennial generation is still quite a lot that implements both the myth of prohibition and abortion during pregnancy. This means that many millennials still believe and still believe in the leaders or ancestors of the parents / elders or cultures / traditions spread in the community environment where they live. The results of this research are in line with Claude Levi-Strauss’s theory of structural patterns of mythology, namely about human myths and intuitions, mythos and language, the structure of the myth, as well as myth and social values.
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Hermawan, Fajar W. "MITOS DAN RELASI KETIDAKSADARAN MASYARAKAT." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 15, no. 28 (October 28, 2016): 91–107. http://dx.doi.org/10.32795/ds.v15i28.62.
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Most of the philosophers assert that every human effort to uncover the myth eventually would be trapped or bring out a new myth. Since the myth is important in order to form the structure of the human mind, then, it is interesting to discuss the analysis proposed by Roland Barthes. The contributions of Barthes, with his study of myth, at least would open a new horizon regarding the understanding, the structure, and the relations of the myth with the real world. Barthes’ efforts in analyzing the myths, especially the contemporary myths, might be taken to be different from what were done by the earlier experts. The studies of Barthes have developed the awarenessand the new horizon about things previously taken unimportant and trivial, especially in the context of the modern world.
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Schulze, Corina, and Sarah Koon-Magnin. "Gender, Sexual Orientation, and Rape Myth Acceptance: Preliminary Findings From a Sample of Primarily LGBQ-Identified Survey Respondents." Violence and Victims 32, no. 1 (2017): 159–80. http://dx.doi.org/10.1891/0886-6708.vv-d-15-00017.
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This study is among the first to examine the relationship between sexual orientation and rape myth adherence using a nationwide survey of primarily lesbian, gay, bisexual, and queer (LGBQ) respondents (n = 184). The more established Illinois Rape Myth Acceptance Scale and a modified Male Rape Survey serve as the primary instruments to test both rape myth adherence and instrument-appropriateness. Results suggest that respondents were most likely to support myths that discredit sexual assault allegations or excuse rape as a biological imperative and least likely to support myths related to physical resistance. Consistent with previous work, men exhibited higher levels of rape myth adherence than women. Regarding sexual orientation, respondents who identified as queer consistently exhibited lower levels of rape myth adherence than respondents who identified as gay.
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Navarro, John C., and Richard Tewksbury. "National Comparisons of Rape Myth Acceptance Predictors Between Nonathletes and Athletes From Multi-Institutional Settings." Sexual Abuse 31, no. 5 (October 3, 2017): 543–59. http://dx.doi.org/10.1177/1079063217732790.
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Athletes are cited as common perpetrators of sexual victimization and are at greater risk of becoming offenders compared with nonathletes. Demographic, lifestyle, and social characteristics of 624 nonathletes and 101 athletes from 21 U.S. Division I postsecondary educational institutions were assessed, with the updated Illinois Rape Myth Acceptance scale gauging endorsement of rape myths. Results indicate that athletes and nonathletes were similar in the degree of rape myth acceptance, with athletes reporting stronger agreement with rape myths than nonathletes did. Predictors of rape myth acceptance among nonathletes are multidimensional. In contrast, nondemographic characteristics like Greek membership, the number of alcoholic beverages consumed, and knowing a sexual assault victim predict rape myth acceptance for athletes, with gender not predicting rape myth acceptance nor different between genders of athletes. Policy implications and future research are discussed.
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Vladyslav Buinitskyi and Anatolii Yakovets. "THE ROLE OF THE MEDIA IN SHAPING THE IMAGE OF A POLITICIAN." World Science 3, no. 11(51) (November 30, 2019): 34–37. http://dx.doi.org/10.31435/rsglobal_ws/30112019/6783.
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This article discusses the ability of the media to influence the political culture and consciousness of society, in particular through the creation of stereotypical symbolic constructs such as political images and political myths. The features and the role of each type of media in the formation of the images of political leaders and parties are presented, as well as some techniques that the media use in the process of updating political images are presented. It is known that the main goal of the media in the process of constructing political images is the creation and dissemination of political myths. The article discusses in detail four main topics from all possible plots of political myths: “the myth of the conspiracy”, “the myth of the golden age”, “the myth of the hero-savior”, “the myth of unity”.
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Duda, Katarzyna. "Mitologia radziecka (beletrystyka i reportaż rosyjski XX i XXI wieku)." Politeja 15, no. 55 (May 22, 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, the myth of the Great Patriotic War… The last one is especially well known all over the world because Soviet politicians always consider themselves winners who had regained freedom. These days the Great Patriotic War myth is used or even overused in the Russian Federation because people are looking for an event which could connect all former Soviet nations. Books written by Russian authors are the proof of this tendency.
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Yumartov, Dmitry A. "The Concept of Political Myth in Philosophy of Donna Haraway." Alma mater. Vestnik Vysshey Shkoly, no. 10 (October 2022): 44–49. http://dx.doi.org/10.20339/am.10-22.044.
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The article examines the concept of “political myth” in Donna Haraway’s essay “A Cyborg Manifesto”. Based on Haraway’s ontology on the material-semiotic unity and interconnection, it’s argued that she understands the political myth as a semantic interpretation of material and social reality, which later becomes a collective consciousness and transforms (customizes) reality for itself. Two types of political myths are distinguished in Haraway’s philosophy. Firstly, these are the myths of the past, hidden and unconscious identities (concept of man, woman, nature, culture, objectivity), where subjects with mythical mind do not reflect myth authenticity. Secondly, the new myth about a cyborg as a creature with no boundaries of human, animal and machine, with blurred lines of gender, racial and other relevancy. A cyborg is understood as, on the one hand, figure that arises and does not exist in reality, on the other hand, as figure that needs to be handled as a reality now for the actual (material) implementation of cyborgization in the future. If Haraway’s views on the “myths of the past” are fully consistent with the concept of political myth in R. Bart, E. Cassirer or C. Flood as an irrational collective image that hides its elusive elements, but the myth of cyborgs is consciously and openly staged by its own heroes, who solidarize with each other with the idea of opposing every forms of rooting and manipulative totalization, who understand their being inside the myth and work together to make it a reality, which brings Haraway’s concept closer to Georges Sorel’s concept of a political myth.
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Humbert, David. "The Return of Adam: Freud's Myth of the Fall." Religious Studies 29, no. 3 (September 1993): 287–96. http://dx.doi.org/10.1017/s0034412500022344.
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Despite its loss of intellectual respectability in the nineteenth century, the myth of the fall still haunts modern religion and thought like an unquiet ghost. Discredited in its role as an historical account of human origins, it has retained its vitality as a ‘psychological’ myth, an inexhaustible metaphor for the brokeness and fragmentation of the human spirit. The myth of the fall surfaces in the twentieth century in the form of the psychoanalysis of Sigmund Freud, who would not normally spring to mind as someone sympathetic to the myth. Freud is perhaps the most famous ‘demythologizer’ of religion. He traced all religion and myth, including the myth of original sin, back to non-spiritual psychological processes. But although he clearly wished to deconstruct all traditional myth, myth plays an indisputable role in his own psychological theories. Some of his psychological constructs, such as the ‘Oedipus complex’ and the concept of ‘narcissism’, are inspired by Greek myths. Others, like the theory of the death instinct, are founded on scientific speculations which clearly resemble myths. The myth of the primal horde in particular draws its rhetorical power from its similarity to the Biblical account of the fall. Both the Biblical account of the fall and the psychohistorical ‘myth’ of the primal horde attribute the conflicts and imperfections of the human condition in part to an inherited guilt, an inherited guilt which stems from a decisive and fateful historical event in the past.
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Alessandra Campoli. "Art, Myth and Memory." VISUAL REVIEW. International Visual Culture Review 7, no. 2 (December 23, 2020): 199–206. http://dx.doi.org/10.37467/gka-revvisual.v7.2647.
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This paper aims at investigating the relationship between collective and cultural memory, myth, and contemporary art practice. Artists in the past have relied on the power of myth to visually speak to their audience, re-presenting myths in an illusionistic way. Today art is not conventionally telling stories anymore and is disentangled from the need for mimesis. How has the relation between art and myth changed outside the framework of representational art? Is the connection between myth and collective and cultural memory used in contemporary art practice? How do art and myth intersect today?
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Nurjaya Putra Mahardika, I. Made, I. Wayan Cika, and I. Ketut Sudewa. "Gama Tirtha Ideology in Ancient Myth of Ratu Gede Tengahing Sagara." e-Journal of Linguistics 14, no. 2 (July 30, 2020): 211. http://dx.doi.org/10.24843/e-jl.2020.v14.i02.p05.
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The Balinese can not be separated from their ancestral beliefs. The ancestral or idiological beliefs in Balinese society are conveyed through myths. One of the most well-known myths in Bali is the Ratu Gede myth. The myth of Ratu Gede is very trusted and believed in constructing worship rituals. The worship ritual that is routinely performed is the Nangluk Marana ritual. Nangluk Marana is a ritual handed down by the myth of Ratu Gede Nusa Penida. The myth of Ratu Gede is not limited to the figure of Ratu Gede Nusa Penida, but in Bali it also found a similar myth called the myth of Ratu Gede Tengahing Sagara. The name sagara which means the sea has shown its identity as the ruler of the ocean. The myth of Ratu Gede Tengahing Sagara as the ruler of the ocean is not only being told on the coast, but also spread out to the highlands. The idiological influence of Ratu Gede Tengahing Sagara's myth to the highlands cannot be separated from the intertwining of stories handed down from generation to generation. The intertwining that can be seen in the form of Ratu Gede Tengahing Sagara's sacred route is always related to water civilization.
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Sarmianti, Sarmianti. "PENGUKUHAN MITOS PADA CERPEN BAMBANG KARIYAWAN." Madah: Jurnal Bahasa dan Sastra 7, no. 1 (May 12, 2017): 75. http://dx.doi.org/10.31503/madah.v7i1.444.
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Myth and contra myth always exist in human beings life. Hence, both of them also exist in literary work. The existence of myths and contra myths in literary work can always be freedom or concerned. In the two short stories “Numbai” and “Lukah yang Tergantung di Dinding”, the myths are also presented by the authors and are attempted to be freedom by the new myths or contra myths. By applying structural analysis, the intrinsic elements of the myth and contra myth will be discovered. In these two short stories, the myths were presented from the beginning of the story and each of intrinsic elements supports the existence of myths. The myths are strengthened by the accidents that undergone by the main characters, as the agent who destroys myth. The meanings that can be taken from these two short stories are children must obey their parents.AbstrakMitos dan kontramitos selalu ada dalam kehidupan manusia. Karena itu, mitos dan kontramitos juga hadir dalam karya sastra. Kehadiran mitos dan kontramitos dalam karya selalu untuk dibebaskan atau dikukuhkan. Pada cerpen “Numbai” dan “Lukah yang Tergantung di Dinding”, mitos juga ditampilkan oleh pengarang dan dicoba untuk dihancurkan dengan mitos baru atau kontramitos. Melalui analisis struktural, kehadiran mitos dan kontramitos pada setiap unsur intrinsik dapat diketahui. Pada dua cerpen ini, mitos telah ditampilkan mulai dari awal cerita dan setiap unsur intrinsik mendukung kehadiran mitos. Mitos dikukuhkan dengan kemalangan yang menimpa tokoh utama, sebagai agen pendobrak mitos. Makna yang diperoleh dari dua cerpen ini adalah seorang anak wajib patuh pada orang tuanya.
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Janssens, M. "Mythevorming in de hedendaagse cultuur." Literator 24, no. 1 (August 1, 2003): 145–58. http://dx.doi.org/10.4102/lit.v24i1.285.
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The concept of myth in contemporary culture In contemporary culture the concept of “myth” is subjected to profound changes, both in the fields of knowing and of values. A tendency to demythologize is evident everywhere. Owing to the prominent procedures of covering and cross-over, ancient myths are mixed with many other thematic aspects in contemporary literature, e.g. in postmodern adaptations of Greek myths. With regard to culture, “myth” is used in various meanings. In modern or “postmodern” theology and exegesis the Bible is considered to be an anthology of myths. In recent years we have even met a tendency of “re-mythologizing” our thinking in a “postmetaphysical” age.
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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Prometheus, Sembian and Sibi." ATHENS JOURNAL OF PHILOLOGY 8, no. 3 (July 30, 2021): 157–80. http://dx.doi.org/10.30958/ajp.8-3-1.
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The Prometheus myth in Greek literature deals primarily with the theft of fire. The mythological story unwinds such events as the sacrificial thigh bone, God’s corporal punishment, and the eating of flesh by an eagle. A link with the Oceanus race and with the continent of Asia is also seen. Interestingly resemblances with this myth can be seen in some ancient literary sources from Tamil and Sanskrit languages. The Tamil myth of ‘Sembian’ and the Sanskrit myth of ‘Sibi’ also have resemblances with the Greek myth of Prometheus. The parallels seen between these myths are examined here. Keywords: comparative study, Indian, myth, Prometheus, Sanskrit, Sembian, Sibi, Tamil
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Andrei Dălălău. "Building Legitimacy." Politikon: The IAPSS Journal of Political Science 51 (December 25, 2021): 17–32. http://dx.doi.org/10.22151/politikon.51.2.
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After the collapse of the communist regime in Eastern Europe, political parties were faced with the necessity of building political legitimacy. This research aims to find out how political myths were instrumentalized by political leaders during the presidential campaigns in order to gain popular support. In the first part, the article focuses on defining “myth” as a legitimizing political instrument. In the second part four political myths used in the early 1990s in Romania are being analyzed: the myth of the interwar period, the myth of original democracy, the myth of political reform and the providential man. The method used is political discourse and party platform analysis. The results suggest that, during the early 90s, different political groups tried to build their legitimacy using political myths instead of rational politics, which ended up in their failure to address the real issues of a changing society.
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Wortinger, Ann. "Nutritional Myths." Journal of the American Animal Hospital Association 41, no. 4 (July 1, 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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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 (April 1, 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 Second World War. Its other mythological components include: permanence, reference to tradition and nationalism. Its main elements are: the portraying of the beginning of statehood as a drama, the myth of the army as an institution and the myth of the soldier as a charismatic figure, the myth of Western and Northern territories and the myth of Bieszczady mountains as the new Polish Eastern Borderlands, the myth of the lost patriot hero, the myth of the folk hero and the myth of widespread support for the new state authorities in years 1944-1947. It is important to note the attempts to connect the nationalistic (anti-German and anti-Ukrainian) threads with the elements of military ethos. It appears that after 1956 the current socialist realism was replaced by the myths of the beginning and the military ethics.
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Hidayatullah, Dede. "Mitos dan Banjir." UNDAS: Jurnal Hasil Penelitian Bahasa dan Sastra 17, no. 2 (December 2, 2021): 227. http://dx.doi.org/10.26499/und.v17i2.4074.
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Abstrak: Banjir besar melanda bumi Kalimantan Selatan pada awal Januari 2021. Pada saat yang sama, muncul mitos-mitos yang berhubungan dengan banjir besar ini. Penelitian ini bertujuan untuk menguraikan mitos yang muncul pada saat banjir, menjelaskan hubungan antara banjir (lingkungan) dan mitos ini, dan mengungkap penyebab pengaruhnya kepada masyarakat. Ada beberapa tahapan dalam penelitian ini; Pertama, mendata mitos-mitos yang muncul pada saat banjir besar bulan Januari 2021; Kedua, menghubungkan dan mencari sumber mitos itu dari sastra lisan di Kalimantan Selatan. Ketiga, Mengungkapkan makna mitos tersebut. Keempat, menganalisis mitos-mitos dengan menggunakan teori ekokritik Garrard. Kelima, menghubungkan antara mitos dengan masyarakat serta pengaruh mitos itu dalam masyarakat. Ada dua mitos yang muncul pada saat banjir di Kalimantan Selatan, yaitu mitos naga dan mitos keladi. Mitos naga bersumber dari adanya cerita naga penunggu Sungai Barito dalam cerita Asal Mula Sungai Barito dan Sungai Amandit dalam cerita Legenda Lok Sinaga. Sementara itu, mitos keladi berkaitan dengan pamali yang dipercaya orang Banjar. Kedua mitos ini merefleksikan kebudayaan Banjar yang berkaitan dengan isu lingkungan. Mitos naga merupakan kritik sosial terhadap kondisi pegunungan Meratus yang sudah memprihatinkan akibat pertambangan dan perkebunan sawit, sedangkan mitos keladi merupakan kritik untuk bersikap adil terhadap hutan. Kedua mitos ini juga menunjukkan sikap urang Banjar yang tidak menyalahkan alam, lingkungan, dan cuaca, tetapi menyalahkan diri sendiri karena tidak mampu merawat alam.Kata kunci: mitos, naga, keladi, banjir, dan kerusakan lingkungan Abstract: A big flood hit South Kalimantan in early January 2021. At the same time, the myths related to this big flood came out. The research objectives are first, to describe the myths that came out during the flood, second, to explain the relationship between floods (environment) and these myths, the third, to reveal the causes of their effects on society. There are several stages in this research; First, to list the myths that emerged during the great flood in January 2021; Second, connecting and finding the source of the myth from oral literature in South Kalimantan. Third, revealing the meaning of the myth. Fourth, analyzing myths using Garrard's eco-critical theory. Fifth, connecting myths with society and the influence of these myths in society. Two myths emerged during the big flood in South Kalimantan, namely the dragon myth and the taro myth. The myth of the dragon comes from the story of the dragon guarding the Barito River in the origin story of the Barito River and the Amandit River in the Legend of Lok Sinaga. The taro myth relates to pamali believed by the Banjar people. These two myths reflect Banjar culture relates to environmental issues. The dragon myth is a social critique of the condition of the Meratus mountains, which is already alarming due to mining and oil palm plantations. Meanwhile, the taro myth is a criticism of being wise to the forest. These two myths also show the attitude of the Banjar people who do not blame nature, the environment, and the weather but blame themselves for ignorance of nature. Key word: myth, dragon, taro flood, and environmental damage
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Korkoi Bonku, Lucy, Confidence Gbolo Sanka, and Philomena Yeboah. "Understanding The Mad Heart: A Deconstructionist Approach To Efua T. Sutherland’s Edufa." Advances in Language and Literary Studies 9, no. 2 (April 30, 2018): 160. http://dx.doi.org/10.7575/aiac.alls.v.9n.2p.160.
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Myths constitute an important part of human development. Life enduring values are embedded in these myths and the adaptation of some of these archetypal myths from culture to culture ensures shared virtues and opinions on human experience. This paper investigates, using the theories of myth and deconstruction, the relationship between Euripedes’ Alcestis myth and the Edufa myth written by Afua Sutherland. A comparative analysis of the two myths indicates that Sutherland adapted the Greek myth to the Ghanaian context. However, due to the fluid and unstable nature of language and meaning in general and due to same qualities of the discourse in Edufa, a deconstructionist approach has been used in this paper to derive a powerful message on the responsibility of the mother cum wife. The findings reveal that Sutherland does not endorse the kind of love exhibited by Ampoma; rather, she proscribes it. The dramatist’s adept use of language and the text’s leaning on lessons from the African concept of marriage is what makes this deconstructionist’s reading possible.
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Setyowati, Asri, Ida Ayu Alit Laksmiwati, and Aliffiati. "Persepsi Masyarakat terhadap Mitos Larangan Nanggap Wayang dan Nggantung Gong di Desa Tulungrejo, Kecamatan Pare, Kabupaten Kediri." Sunari Penjor : Journal of Anthropology 8, no. 1 (March 1, 2024): 19. http://dx.doi.org/10.24843/sp.2024.v8.i01.p03.
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The people of Tulungrejo Village believe that they are not allowed to inviting wayang and hanging the gong because this can bring disaster. The purpose of this research is to understand the reason why people still maintain these myts and to find out how people interpret the wxistence of these myths. The theory used is theory of semiotics from Charles Pierce and structural theory from Lévi-Strauss to find out the meaning of the myth of the prohibition of inviting wayang and hanging gongs in the life of the people of Tulungrejo Village. This study used a qualitative research method with an ethnographic research model through observation, interview techniques and literature study. Based on the results of the research that has been done, there are reasons why people still believe in and maintain the myth of the prohibition of inviting wayang and hanging gongs because hese myths useful values and functions for the people of Tulungrejo Village: 1) as acommunity effort to avoid unwanted disaster, 2) as a means of delivering ethics education messages, and 3) as a medium for sreading Islam.
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Katopi, Marianna. "Mythology in Guided Imagery and Music (GIM): Practitioners’ Views on the Use of Myth in GIM." Journal of the Association for Music and Imagery 19 (2022): 85–101. http://dx.doi.org/10.59451/jami.41418.
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This research explores therapists’ perception about the use of myth in GIM, based on clients’ experiences and how myths occur during the GIM process. Six GIM practitioners were interviewed through Skype and phone conversations using semi-structured interviews. Thematic analysis revealed that practitioners experience myth as a bridge for the unexpressed to be expressed. The clients give meaning to myth through their journey in the form of private myth. Based on the practitioners’ view, there is something from the collective in each client’s myth, and the path of healing depends on the client’s personal development. The therapists work together with clients, showing cultural sensitivity, and music unfolds like a story, containing all the qualities of myth (intensity and education).
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Nadezhda, Aleksandrova. ""Jewish Myths" in the National History: Jews in Ancient Russia." TECHNOLOGOS, no. 1 (2021): 55–65. http://dx.doi.org/10.15593/perm.kipf/2021.1.05.
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This article is devoted to the consideration, formation and development of two historical myths in Russian Jewish studies: the "Khazar myth" and the "Kenaanites myth." The key works of A.Ya. Garkavi devoted to the statement of "Jewish myths" in Jewish studies have been discussed in the article. The author reveals the background of this problem appearance in Jewish studies and prerequisites which determined its father’s interest in this topic. The need to turn to the consideration of "Jewish myths" in the historiography of the problem "the history of Jews of Ancient Russia" is dictated primarily by the actualization of scientific interest in the beginning of the history of Jewish diasporas in Russia. Discussions between historians and researchers of Jewish studies have obtained the characteristic of the "modern historical paradox," as far modern researchers turn to the long-forgotten hypotheses of historians of the 19th century with the aim of proving them today on the basis of relevant material. The purpose of this article is to consider two forms of historical representation on the example of studies of two Jewish myths (the Khazar myth and the later Kenaanites myth). We pose a problem to analyze the process of myth formation, its interpretation during this formation and the growth of its thematic content. The theoretical basis of the article is P. Ricoeur's ideas about the "historiographic process." Although the philosopher recognizes strict methodological operations and methods he nevertheless attributes the decisive importance to the historical intentionality of the researcher and the skill of representing the historical narrative. At the end of the article the author makes a conclusion about the difference between the forms of representation of the Khazar myth and the myth of Kenaanites in the works of modern Russian researchers in Jewish studies.
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Ismailova, Gulbarchyn. "SOME PROBLEMS OF KYRGYZ TERMINOLOGY AND WAYS OF INTERPRETATION." Alatoo Academic Studies 2021, no. 4 (December 30, 2021): 129–35. http://dx.doi.org/10.17015/aas.2021.214.15.
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The scientific article analyzes the genetic relationship between myth and fiction. The myth has always, to one degree or another, claimed the universality of the explanation of the world. Myth and verbal art, myth and artistic creation are genetic, for myth represents the fundamental principle of the spiritual culture of mankind. In ancient times, mythology was the main and main form of world perception and therefore possessed universalism and ideological syncretism. Due to the specifics of its genesis, the myth was not only a form of social consciousness, but also a kind of narrative model, the original form of literary literature, a treasure of poetic fantasy. There were conclusions that both classicists and romantics turned to the ancient myth, and writers - realists of different periods of the development of this method - also turned. The attitude of representatives of various systems to the myth was manifested in the depth of immersion in the myth, in the change in the plot structure, the figurative system of myths.
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Dyehouse, Melissa, and Mary Pilat. "The Prevalence of Rape Myths among Middle School Students across Gender and Socioeconomic Background." Journal of Youth Development 11, no. 3 (January 4, 2017): 42–56. http://dx.doi.org/10.5195/jyd.2016.459.
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A study designed to investigate the level and type of rape myths that are endorsed among middle school youth in terms of gender and socioeconomic background is reported in this paper. Participants were 582 seventh and eighth grade students who took part in Project Equality, a rape and sexual assault prevention curriculum that took place during eight, one and a half-hour sessions. The modified Illinois Rape Myth Acceptance Scale was administered to students before and after Project Equality. Results indicate that males endorse higher levels of rape myth acceptance, both before and after the intervention, although the number of endorsed myths decreased. Rape myth endorsement decreased following the intervention among participants of differing socioeconomic backgrounds. Males and females showed lower levels of rape myth acceptance following the intervention. Implications include finding more effective ways to target male youth and that Project Equality works to lower rape myths among middle school youth.
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Astrea, Kiki. "MITOS MASYARAKAT JAWA DALAM NOVEL CENTHINI: 40 MALAM MENGINTIP SANG PENGANTIN (KAJIAN ANTROPOLOGI SASTRA)." EDU-KATA 5, no. 1 (February 28, 2017): 41–46. http://dx.doi.org/10.52166/kata.v4i1.1003.
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Literary anthropology is the study of literature with human relevance.In this case anthropology discusses the myths that developed in human beings.Myth is a similar story with a fairy tale.Analysis of myths in the novel Centhini: 40 nights trying to find a peek at the bride myths that developed in the body of the Java community.Like the myth of the marriage, building a house until the myths associated with religion.The analysis of data has a corresponding meaning to the myth of literary anthropology.One conth data analysis, namely the myth of human destiny is determined by heredity, meaning that the fate of a person in accordance with the offspring, if the parents are kings and will he became king, if his parents were slaves then he will be a slave.
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Sarapik, Virve. "Artist and Myth." Folklore: Electronic Journal of Folklore 15 (2000): 39–59. http://dx.doi.org/10.7592/fejf2000.15.myth.
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Geva, Aviva. "Myth and Ethics in Business." Business Ethics Quarterly 11, no. 4 (October 2001): 575–97. http://dx.doi.org/10.2307/3857762.
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Abstract:Business myth is generally treated in business ethics literature as a mental obstacle that must be removed in order to prepare the ground for rational thinking on the ethical aspect of business conduct. This approach, which focuses on the content of myth, does not explicate the nature and function of myth. Based on the study of myth in the fields of humanities and social sciences, this paper develops a theoretical framework and analytical tool—the revolving-door model—for researching myth in business. The proposed framework (1) offers new perspectives on myth: the consumer’s, the producer’s, the mythologist’s, and the ethicist’s; (2) explicates various distortion mechanisms of the myth; and (3) enables a redefinition of the relation of business myth to business ethics. The applicability of this framework is demonstrated by means of a real case which sets the stage for examining a set of common myths.
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Sørensen, Jørgen Podemann. "Festlarm og Stilhed." Religionsvidenskabeligt Tidsskrift, no. 76 (May 12, 2024): 1–11. http://dx.doi.org/10.7146/rt.vi76.145263.
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SUMMARY: In Vilhelm Grønbech’s The Culture of the Teutons (1931), there was a chapter on ‘The Creative Festival’, originally the final chapter in the first Danish edition and entitled ‘Festal silence and festal noise’. To the English edition was finally added an ‘Essay on ritual drama,’ often considered the very foundation of the traditionally strong interest in the myth-ritual relationship among Danish historians of religions. Grønbech did not pretend to have discovered the myth-ritual relationship but admitted inspiration primarily from American ethnography. This paper explores the role of the myth-ritual theme at the International Congress of Anthropology in Chicago on the occasion of the World’s Columbian Exhibition in 1893, especially a methodologically remarkable paper by W.W. Newell, “Ritual regarded as the dramatization of myths,” containing in nuce many of the most important insights in ritual drama, that later acquired more substance through the studies of Vilh. Grønbech and others. RESUMÉ: Vilh. Grønbechs Vor Folkeæt I Oldtiden I-IV (1909-12) mundede ud i kapitlet “Feststilhed og Festlarm.” I den engelske udgave (1931) blev det lidt forøget og fik titlen “The Creative Festival”, og der tilføjedes det berømte “Essay on Ritual Drama”, der for mange stod som selve grundlæggelsen af den stærke danske religionshistoriske interesse for kult-myte-forholdet. Grønbech foregav ikke at være den, der havde opdaget dette forhold, men vedgik en inspiration især fra amerikansk etnografi. Denne artikel undersøger temaet myte-ritual, og den rolle det spillede ved den internationale antropologiske kongres i forbindelse med den store verdensudstilling i Chicago i 1893, navnlig W.W. Newells metodologisk bemærkelsesværdige bidrag “Ritual regarded as the dramatization of myths”, der in nuce allerede rummer mange af de vigtigste af de indsigter i kultdramaet, der sidenhen fik tilført mere substans ved Vilh. Grønbechs og andres studier.
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Sharghi, Marzieh, Ebrahim Fayyaz, and Masoud Kausari. "Semiotic Analysis of Prominent Myths of the Movie “Qeysar”." Asian Social Science 12, no. 11 (October 13, 2016): 93. http://dx.doi.org/10.5539/ass.v12n11p93.
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<p>Myths play an important role in our understanding of the general and specific phenomena around. The myth of a nation with the general characteristics and their details are reflective, commentators and unique image that people have discovered. Thus, the study of myth, for both the individual and society both in terms of human culture, is very important. In this article, movie “Qeysar” by Masoud Kimiaee examined in terms of the myth and with the help of the application of semiotics myths enjoying great views of Freud, Jung, Roland Barthes and Mircea Eliade, we have analyzed.</p>
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Moskos, Michelle Ann, Jennifer Achilles, and Doug Gray. "Adolescent Suicide Myths in the United States." Crisis 25, no. 4 (July 2004): 176–82. http://dx.doi.org/10.1027/0227-5910.25.4.176.
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Abstract: In the United States, teen suicide rates tripled over several decades, but have declined slightly since the mid-1990s. Suicide, by its nature, is a complex problem. Many myths have developed about individuals who complete suicide, suicide risk factors, current prevention programs, and the treatment of at-risk youth. The purpose of this article is to address these myths, to separate fact from fiction, and offer recommendations for future suicide prevention programs. Myth #1: Suicide attempters and completers are similar. Myth #2: Current prevention programs work. Myth #3: Teenagers have the highest suicide rate. Myth #4: Suicide is caused by family and social stress. Myth #5: Suicide is not inherited genetically. Myth #6: Teen suicide represents treatment failure. Psychiatric illnesses are often viewed differently from other medical problems. Research should precede any public health effort, so that suicide prevention programs can be designed, implemented, and evaluated appropriately. Too often suicide prevention programs do not use evidence-based research or practice methodologies. More funding is warranted to continue evidence-based studies. We propose that suicide be studied like any medical illness, and that future prevention efforts are evidence-based, with appropriate outcome measures.
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Seke, Igor. "The Myth of Huitzilopochtli: Diachronic and Structural Interpretation." Issues in Ethnology and Anthropology 10, no. 1 (February 28, 2016): 95. http://dx.doi.org/10.21301/eap.v10.i1.5.
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The paper investigates the myth about the birth of Huicilopochtli, the deity considered by the Spanish conquistadors to be the supreme god of the Aztecs. Aztec myths are even today usually interpreted diachronically, strictly following the sequence of events. Structural analysis, on the other hand, in attempting to uncover the message a myth holds, doesn’t deem the sequence of events in the story important, but rather, studies the interrelation of chains of essential units of myth – mythemes. These two kinds of analysis provide two different interpretations of the same myth: while formal analysis gives a cosmological interpretation, structural analysis points to the powerful social contradictions which this myth tries to reconcile.
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Seke, Igor. "The Myth of Huitzilopochtli: Diachronic and structural interpretation." Etnoantropološki problemi / Issues in Ethnology and Anthropology 10, no. 1 (March 19, 2015): 95–111. http://dx.doi.org/10.21301/eap.v10i1.5.
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The paper investigates the myth about the birth of Huicilopochtli, the deity considered by the Spanish conquistadors to be the supreme god of the Aztecs. Aztec myths are even today usually interpreted diachronically, strictly following the sequence of events. Structural analysis, on the other hand, in attempting to uncover the message a myth holds, doesn’t deem the sequence of events in the story important, but rather, studies the interrelation of chains of essential units of myth – mythemes. These two kinds of analysis provide two different interpretations of the same myth: while formal analysis gives a cosmological interpretation, structural analysis points to the powerful social contradictions which this myth tries to reconcile.
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Aguirre, Mercedes. "Classical Myths and American Abstract Expressionism: The Case of William Baziotes." Collectanea Philologica, no. 19 (December 30, 2016): 97–104. http://dx.doi.org/10.18778/1733-0319.19.08.
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Abstract Expressionism can be seen as a valid expression of the crisis of ‘Modern Man’ and, as a result, it assumed a central role in the cultural debate of its time. Within this crisis can be situated a new form of representing the ancient myths. William Baziotes, an artist who belongs to the New York School, becomes a modern ‘myth-maker’ who creates metaphors and symbols which refer to primitive cultures and primeval worlds. If a few of his paintings allude in their title to a particular Classical myth, others, without a specific title referring to a myth, have strong affinities with mythology. Classical myths seem to be entwined with the artist’s own personal myths, interpreted through his own language and his own symbols.
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Prilutskiy, Aleksandr. "Vaccination vs Microchipping: Triggers of Eschatological Mythology in the Context of Anti-Epidemic Measures." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 3 (July 21, 2021): 108–18. http://dx.doi.org/10.37482/2687-1505-v107.
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The coronavirus epidemic and anti-epidemic measures, such as quarantine restrictions on social activity, wide use of disinfectants, requirements for the use of personal protective equipment, as well as changes in church liturgy, rituals and sacraments lead to the creation of medical conspiracy myths. This article analyses two most important conspiracy mythologemes that are formed as a result of a conspiracy interpretation of the epidemic: the vaccination mythologeme and the microchipping mythologeme. The author proceeds from the assumption that modern eschatological conspiracy myths are based on the original non-eschatological myth, which provided a rational non-religious hermeneutics of epidemics. The eschatological version of the vaccinophobic conspiracy myth is formed on the basis of a non-eschatological conspiracy as a result of medical conspiracy theories merging with the modern version of the technophobic myth. The invariant core of the latter consists of mythologemes and mythotheologemes that interpret modern technologies within the framework of eschatological semiotics. As a result of convergence, these mythologemes form a single mythotheological complex, which, in turn, becomes a trigger for a new eschatological mythology. The paper analyses the semantic structure of this mytho-theological complex, its semiotic features, pragmatic potential and reasons for its popularity. The research was carried out within the framework of a semiotic and hermeneutic study of mythological discourse applying the method of categorical semiotics. As illustrations the author used fragments of original texts posted on conspiracy websites devoted to eschatological issues.
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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 (November 26, 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 revisionist rewriting of Homer’s Odyssey in her novel The Penelopiad (2005). This women-centered rewriting of the originally male-dominated story starts from two issues: what led to the hanging of the 12 maids, and what was Penelope really up to? Among the results are an intriguing re-conception of the original main characters, an upgrading of female domestic life, and a debunking not only of Odysseus and his supposedly heroic deeds but also of the authority of ancient myths where precarious not least concerning their conception of gender and gender relations.
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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 (June 17, 2019): 275–89. http://dx.doi.org/10.1177/1475725719856269.
Full textAbstract:
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-focused myths and corresponding refutational readings to guide their development of posters aimed at informing their classmates about the misconception, disputing the misconception, and citing relevant evidence as support. Beliefs about common misconceptions (five directly addressed in the assignment and five filler myths) were measured at the beginning and end of the semester. Results indicated that students in the myth-debunking condition were significantly ( p < .001, d = 1.09) more likely to know the truth, at the conclusion of the course, compared to the control group. Overall, the myth-debunking intervention appears to have been effective at reducing students’ misconceptions about popular psychological myths, perhaps even some non-targeted psychological misconceptions.