Relevant bibliographies by topics / Mythic structure

Academic literature on the topic 'Mythic structure'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 January 2023

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Journal articles on the topic "Mythic structure"

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

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Rubenstein, Jeffrey L. "From Mythic Motifs to Sustained Myth: The Revision of Rabbinic Traditions in Medieval Midrashim." Harvard Theological Review 89, no. 2 (April 1996): 131–59. http://dx.doi.org/10.1017/s0017816000031953.

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Recent years have witnessed a growing interest in the mythic dimension of rabbinic thought. Much of this work emerged from debates between scholars of Jewish mysticism over the origins of kabbalistic myth. Should these origins be sought in external traditions that influenced medieval Judaism or within the rabbinic tradition? As is well known, Gershom Scholem claimed that the rabbis rejected myth in order to forge a Judaism based on rationality and law. Moshe Idel, on the other hand, argues that mythic conceptions and specifically the mythicization of Torah appear in rabbinic literature. While the medieval kabbalists elaborated and developed these ideas, they inherited a mythic worldview from the rabbis. Scholars are now increasingly likely to characterize many classical rabbinic sources as mythic. Medieval myth need not have been due to external influence, but should be seen as an internal development within Judaism. Despite the appearance of mythic thought in rabbinic literature, however, a tremendous gulf remains between rabbinic and kabbalistic myth. The full-blown theogonic and cosmogonic myths of the kabbalists, the complex divine structure of the Sefirot, and the detailed expressions of the theurgic effect of ritual (that is, the effect that specific rituals have upon God or the Sefirot) represent a mode of mythic thinking far more comprehensive than that of the rabbis. In rabbinic literature one finds mythic motifs—succinct, independent, and self–contained expressions—not fully developed myths. How exactly did rabbinic myth develop into medieval mystical myth?
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Chen, Fanfan. "The Narrative Rhetoric in Léa Silhol’s La Tisseuse: Contes de Fées, contes de Failles." Arcadia 47, no. 1 (July 2012): 78–107. http://dx.doi.org/10.1515/arcadia-2012-0003.

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AbstractThe diversity of contemporary French narration renders the canonical definition of le fantastique useless. Writers challenge Todorov’s definition that the fantastic emerges as the reader hesitates between the supernatural and the natural explanation for the unlikely event. Léa Silhol (1967), a storyteller of mythic-poetic-fantastic style, figures among these writers. An inheritor of romantic fantastic storytelling, Silhol delves into the mental and psychic depth of legendary figures, mostly goddesses and fairies, to make them question their own identity and observe humans from their perspective. Her feminine and universal writing about the fantastic exemplifies the new-generation French fantastic. Like the mythic tisseuse in her tales, Silhol weaves stories with a new texture, with an imaginary étoffe. Just as the mythic and legendary weavers are associated with water, she makes use of it to achieve her verbal alchemy, the narrative rhetoric of which operates from three angles: mythic, structural, and stylistic. Silhol’s transtextual writing of myths from different cultures creates mythic résonance of the collective unconscious from linguistic différance. The narrative structure of the tales embodies the inversion of vision in Bachelardian alchemy of the imagination. Lastly, a scrupulous analysis of the author’s diction that corresponds with the thematic threading of tales and their narrative structure will illustrate her dominant style of harmonism.
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Shambaugh, Philip Wells. "The Mythic Structure of Bion's Groups." Human Relations 38, no. 10 (October 1985): 937–51. http://dx.doi.org/10.1177/001872678503801002.

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

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Olga Tokarczuk’s Flights consists of fragments of different genres which narrate different stories. Although literary scholars have stressed the unusual nature of novel’s structure, the question of what it means remains unanswered. The aim of this article is to reveal the novel’s semantic universe and to examine how the sections that tell different stories relate to each other.The article reveals the system of values, based on the framework of static vs. dynamic, linking the characters in the novel. Using the concept of the modern pilgrimage, the author of the article answers the question of how the opposing values are matched. In accomplishing it, the attention is paid not only to the content but also to the dimension of expression, i.e. how the work is constructed. The conclusion has been drawn that the narrative episodes are linked to the principle of metonymy, i.e. the relationship between the part and the whole, described by Roman Jakobson. In Tokarczuk’s novel, different stories are juxtaposed or contrasted with each other, depending on the recurring inter- and intra-corporeal connections. Lévi-Strauss’s notion of myth allowed the author to observe that the narratives in the novel resemble fragments of myth, and that Flights functions as a contemporary myth, where the structure encodes the issue of man’s relationship to others and themselves and the pain that results from it.
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Meir Dviri, Mina. "When does the ritual of mythic symbolic type start and when does it end?" Semiotica 2018, no. 225 (November 6, 2018): 141–65. http://dx.doi.org/10.1515/sem-2017-0032.

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Abstract Mythic symbolic type is a unique cultural structure that permits no exit to the one who has lost his “self” to it. The semi-commune Little Home housed a community of mythic symbolic types which engendered a ritual of their own in which the men trapped within the type moved between its two edges, purity and impurity. But since there is no exit from the type, the question is how and when the ritual begins and ends? What kind of ritual is the mythic symbolic type’s? As an answer, the following article presents an ethnography of the ritual in the semi-commune Little Home where mythic symbolic type was found, and a conceptual map of this world with the help of Bateson’s play paradox and a self-correcting model.
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Wu, Meng-Hsuan, and Ya-huei Wang. "Using Mythic Structure of Campbell’s Monomyth to Analyze Spirited Away: A Heroine’s Journey." Metathesis: Journal of English Language, Literature, and Teaching 6, no. 1 (May 23, 2022): 12–27. http://dx.doi.org/10.31002/metathesis.v6i1.138.

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This study intends to examine the stages of the hero’s journey based on the mythic structure of Campbell’s monomyth and use the monomyth to analyze how a ten-year-old girl, Chihiro, embarks on a journey to the supernatural world in Spirited Away. The study uses content analysis, a descriptive qualitative method, to analyze the monomyth: a departure–initiation–return journey covering seventeen stages. The monomyth involves metamorphoses and challenges that the heroine Chihiro encounters and explores her evolution during her transition to full autonomy in order to reach transformation and self-individuation. Chihiro, in order to rescue her parents, is destined to take the journey: to sink into darkness, the unconscious, and encounter her natural and primitive essence. By fighting against conflict or opposition, Chihiro, as a mythical heroine, completes her monomyth cycle and attains transformation and regeneration.
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Fores, Michael, and Leonard P. Wessell. "Prometheus Bound: The Mythic Structure of Karl Marx's Scientific Thinking." Technology and Culture 29, no. 2 (April 1988): 298. http://dx.doi.org/10.2307/3105538.

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

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

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Dissertations / Theses on the topic "Mythic structure"

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Barker, Ruth. "To sing of Gilgamesh : the significance of mythic structure for creative practice." Thesis, University of Newcastle upon Tyne, 2017. http://hdl.handle.net/10443/3770.

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This practice-based research study investigates the structures underlying both a performance art practice, and the ancient epic of Gilgamesh, revealing the relationship between the form and content of this performance practice. This study has asked: 1) What is mythic structure? 2) What is the form of this performance practice? 3) What is the content of this performance practice? 4) How can mythic structure be related to a creative practice? 5) What is the relationship between the form and the content of this performance practice? Addressing these questions, this researcher produced and reflected upon a new body of performance artworks engaging with the ancient epic of Gilgamesh. Observations were then examined in the context of mythographic research, particularly the three-stage ‘hero’s journey’ advanced by Joseph Campbell. Both strands of research were scrutinised in the light of key concepts including the individual and collective unconscious, Salomean identification, and alogicality. This study discovered that the form and content of this performance practice are linked. Critical aspects of the three-stage structure underpinning some ancient myths (typically a separation, liminal period, and reintegration) were identified in the development and performance of the Gilgamesh Cycle works. The performance content reflects an alogical sphere that characterises Campbells’ liminal period. This alogicality privileges connectivity between persons, materials, ideas, and states. Such connectivity exemplifies what this researcher (extending Kaja Silverman’s analysis of poetry and installation art), has termed Salomean identification. Campbell’s use of ‘hero’ as a figure representing the structure described above, is therefore misguided. This researcher has recast this figure as a ‘medium’: a conduit rather than a conqueror. Finally this study has reflected on the success of the Gilgamesh Cycle as performance art practice, concluding that unanswered questions are necessary for the continued production of work. The increasing elucidation of this body of work has, for this researcher, rendered it finite.
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Proudley, Craig William. "The way of the warrior: Realising the mythic warrior-hero in the action genre and in Australian cinema." Thesis, Queensland University of Technology, 2018. https://eprints.qut.edu.au/116768/9/Craig%20Proudley%20Exegesis.pdf.

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The Way of the Warrior, Realising the Mythic Warrior-hero in the Action genre and in Australian Cinema, is Creative Practice research that pursues detailed analysis of the warrior-hero in Australian and, action genre cinema narratives. Warrior-hero archetypes are employed in the original Australian feature screenplay Behold a Pale Horse in order to address whether it is possible to synthesise the Warrior-hero archetype with the tropes, codes and conventions of the Action genre in an Australian context and create an original screenplay with the potential for both critical and commercial success?
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Davis, Sally, and sallyjjdavis@bigpond com. "Chronik disorder." RMIT University. Creative Media, 2006. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080416.092509.

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The Chronik Disorder project consists of an exegesis and screenplay. The exegesis discusses research into the film genre, three-act structure, mythic structure and archetypes. The research then informed thematic ideas, character creation and a method for plotting the screenplay and developing the characters. Chronik Disorder is an Australian story, set in contemporary Melbourne, about adolescents and rites of passage. The story explores teenagers and the hip-hop subculture, gangs, graffiti and drug experimentation. The story deals with other issues such as vocational challenges; the breakdown of the nuclear family; father-and-son relationships; and Vietnam veterans and how the war affected them emotionally and impacted on their relationships with their sons. Harley, 17, a hooker in an under-eighteen's rugby union team, dreams of playing with the under-nineteen's Australian Wallabies. Harley's alcoholic father, Kev, takes out his pain caused by his experiences in Vietnam on Harley, who escapes by hanging out with graffiti-based gang Chronik Disorder. When his friend Damian dies, Harley blames himself, ruins his rugby career, and escapes by hanging out with his gang, committing crimes and taking drugs.
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Davis, Sally, and sakkyjdavis@bigpond com. "Chronik disorder." RMIT University. Creative Media, 2006. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080704.102340.

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The research and project The Chronik Disorder project consists of an exegesis and screenplay. The exegesis discusses research into the film genre, three-act structure, mythic structure and archetypes. The research then informed thematic ideas, character creation and a method for plotting the screenplay and developing the characters. Chronik Disorder is an Australian story, set in contemporary Melbourne, about adolescents and rites of passage. The story explores teenagers and the hip-hop subculture, gangs, graffiti and drug experimentation. The story deals with other issues such as vocational challenges; the breakdown of the nuclear family; father-and-son relationships; and Vietnam veterans and how the war affected them emotionally and impacted on their relationships with their sons. Synopsis of Screenplay Harley, 17, a hooker in an under-eighteen's rugby union team, dreams of playing with the under-nineteen's Australian Wallabies. Harley's alcoholic father, Kev, takes out his pain caused by his experiences in Vietnam on Harley, who escapes by hanging out with graffitibased gang Chronik Disorder. When his friend Damian dies, Harley blames himself, ruins his rugby career, and escapes by hanging out with his gang, committing crimes and taking drugs.
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Abraham, Iona Joseph Getsi Lucia Cordell. "From cosmogony to eschatology a time-centered mythic structure for Four quartets with significance for the teaching of literature /." Normal, Ill. Illinois State University, 1986. http://wwwlib.umi.com/cr/ilstu/fullcit?p8616843.

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Thesis (D.A.)--Illinois State University, 1986.
Title from title page screen, viewed July 7, 2005. Dissertation Committee: Lucia C. Getsi (chair), Glenn A. Grever, William E. Piland, Stanley W. Renner, Ray L. White. Includes bibliographical references (leaves 162-173) and abstract. Also available in print.
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Rafer, David Stanley. "Mythic structures in the works of C.S. Lewis." Thesis, De Montfort University, 2003. http://hdl.handle.net/2086/4919.

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The thesis introduction identifies the many theoretical approaches to myth, and reveals the need to find a new approach to the study of myth in the works and thought of C. S. Lewis. Most approaches to the study of myth are criticised by Lewis and his literary group of friends, known as the Inklings, as reductive. In contrast, Lewis proposed a more holistic, transcendent power of myth. The first chapter explores the specific importance of myth to Lewis' developing thought, from his early experiences of Norse myth to the development of his views in debate and through his involvement with the Inklings. Tensions and inconsistencies in Lewis' statements about myth are explored and the chapter culminates with Lewis' appreciation of myth in Christian faith, literature, and his realisation of myth as an object of contemplation. Chapter Two explores and contrasts the theories and approaches to myth of Ernst Cassirer with those of Lewis. Both thinkers are compared and areas of similarity and difference are identified, including their reactions to the problem of myth and Nazi ideology. Chapter Three applies the phenomenological traits, characteristics and principles of myth developed by Cassirer to Lewis' science fiction fantasy Perelandra. Mythical consciousness is evoked in this work through mythical images, the inner form of myth, and the type of worldview that threatens to engulf Ransom. We can observe the way that myth involves a sense of unification. Chapter Four identifies the symbolic form of myth in Till We Have Faces. The general characteristics of myth are explored and the inner form, or particular logic, of myth is revealed to actively form the mythical relations that dominate the lives of the characters. The function of myth as a form of thought is explored in the novel. Chapter Five delineates the symbolic form of myth within The Lion, the Witch, and the Wardrobe, with particular emphasis upon Lewis' handling of demonic and divine forces and the mythical concept of sacrifice and rebirth. In conclusion, a more holistic appreciation of myth in Lewis' works and thought is developed through the application of Cassirer's myth principles to Lewis' works. Apparently disparate aspects of myth are revealed to have a cohesive unity in mythical consciousness.
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Gedžiūtė, Audronė. "Kelpio mito rekonstrukcija: semiotinė perspektyva." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2010. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2009~D_20101125_190812-72542.

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Šiame darbe pristatomas bandymas atkurti keltų-galų mitą apie vandenų arba ežero žirgą, vadinamą kelpiu. Tyrime taikomas semiotinės analizės metodas, kurį sukūrė ir išvystė Algirdas Julius Greimas (1917–1992). Šiuo metodu siekiama atskleisti prasmės generavimo principus bei sudėtingą mitinio diskurso struktūrą. Pagrindinis darbo tikslas yra apibrėžti kelpio funkcijas keltų- galų mitiniame universume. Darbą sudaro dvi pagrindinės dalys – teorinė ir praktinė. Teorinėje dalyje apžvelgiamas Greimo semiotinis prasmės kūrimo modelis. Čia išdėstomi pagrindiniai metodo principai, supažindinama su svarbiausiomis kategorijomis, aprašomi prasmės elementų tarpusavio ryšiai. Praktinėje darbo dalyje aptariami kelpio izotopiją sudarantys konceptai. Ją sudaro septyni skyriai, kuriuose analizuojami arklio ir vandens įvaizdžiai, pagoniškoji mirties samprata ir pomirtinio pasaulio projekcija. Apibendrinus tyrimo rezultatus galima teigti, kad visi semantiniai elementai, sudarantys kelpio izotopiją, patvirtina iškeltą hipotezę, kad vandenų žirgas senajame keltų tikėjime funkcionavo kaip mirusiųjų sielų keltininkas į mirusiųjų karalystę.
The work attempts at the semiotic recosntruction of of the kelpie (kelpy) myth. The analysis is based on the semiotic method created and developed by Lithuanian born scholar Algirdas Julius Greimas (1917 - 1992), in western scholarly environment also known as Algirdas Julien Greimas. The firts chapter of the thesis describes the semiotic model of the construction of meaning. It explains the concept of the generative pathway which includes three stages of meaning articulation: the deep, narrative and discursive levels. The second chapter exlpores the mythical figure of the kelpie. It discusses the subordinate concepts of the horse, water, death (and its aspects) and the ancient projection of the Afterlife and depicts their significance in the structure of the Celtic-Gaelic kelpie myth.
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Nicholson, Karen. "Des structures mytho-initiatiques chez Michel Tournier." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69654.

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According to the structuralist Claude Levi-Strauss, all myth has but one same structure. The purpose of this study is to expose the mythico-initiatory edifice that informs Vendredi ou les limbes du Pacifique, Le Roi des Aulnes, as well as Les Meteores, Michel Tournier's "trilogy".
To write, according to Tournier, cannot be a matter of literary creation, but simply of literary renewal. Vendredi ou les limbes du Pacifique, Le Roi des Aulnes and Les Meteores represent literary reflections on the primordial importance of Myth, for the Artist and above all, for Man; it is this mythic dimension that makes Tournier's entire oeuvre an "autobiography", or rather an autohagiography, according to Tournier's neologism. The three protagonists, Robinson, Tiffauges and Paul Surin, literary avatars of Tournier as Author, embark on a Quest for this lost mythic Unity; we will see that the voyage each makes is but one and the same, an allegorical odyssey toward the light$ ...$ of the City of the Sun.
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Bosman, Brenda Evadne. "Alternative mythical structures in the fiction of Patrick White." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1001821.

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The texts in this study interrogate the dominant myths which have affected the constructs of identity and history in the white Australian socio-historical context. These myths are exposed by White as ideologically determined and as operating by processes of exclusion, repression and marginalisation. White challenges the autonomy of both European and Australian cultures, reveals the ideological complicity between them and adopts a critical approach to all Western cultural assumptions. As a post-colonial writer, White shares the need of both post-colonising and post-colonised groups for an identity established not in terms of the colonial power but in terms of themselves. As a dissident white male, he is a privileged member of the post- colonising group but one who rejects the dominant discourses as illegitimate and unlegitimating. He offers a re-writing of the myths underpinning colonial and post-colonising discourses which privileges their suppressed and repressed elements. His re-writings affect aboriginal men and women, white women and the 'privileged' white male whose subjection to social control is masked as unproblematic freedom. White's re-writing of myth enbraces the post-modern as well as the post- colonial. He not only deconstructs and demystifies the phallogocentric/ethnocentric order of things; he also attempts to avoid totalization by privileging indeterminacy, fragmentation, hybridization and those liminary states which defy articulation: the ecstatic, the abject, the unspeakable. He himself is denied authority in that his re-writings are presented as mere acts in the always provisional process of making interpretations. White acknowledges the problematics of both presentation and re-presentation - an unresolved tension between the post-colonial desire for self-definition and the post-modern decentring of all meaning and interpretation permeates his discourse. The close readings of the texts attempt, accordingly, to reflect varying oppositional strategies: those which seek to overturn hierarchies and expose power-relations and those which seek an idiom in which contemporary Australia may find its least distorted reflexion. Within this ideological context, the Lacanian thematics of the subject, and their re-writing by Kristeva, are linked with dialectical criticism in an attempt to reflect a strictly provisional process of (re) construction
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Wan, Pin P. "Investiture of the gods (Fengshen yanyi) : sources, narrative structure, and mythical significance /." Thesis, Connect to this title online; UW restricted, 1987. http://hdl.handle.net/1773/11125.

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Books on the topic "Mythic structure"

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The writer's journey: Mythic structure for writers. 2nd ed. Studio City, CA: M. Wiese Productions, 1998.

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The writer's journey: Mythic structure for writers. 3rd ed. Studio City, CA: Michael Wiese Productions, 2007.

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Vogler, Christopher. The writer's journey: Mythic structure for storytellers and screenwriters. London: Boxtree, 1996.

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Myth and the movies: Discovering the mythic structure of 50 unforgettable films. Studio City, CA: Michael Wiese Productions, 1999.

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The writer's journey: Mythic structures for storytellers and screenwriters. Studio City, CA: M. Wiese Productions, 1992.

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Bailey, Marianne Wichmann. The ritual theater of Aimé Césaire: Mythic structures of the dramatic imagination. Tübingen: G. Narr, 1992.

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Baudrillard, Jean. La société de consommation: Ses mythes, ses structures. Paris: Gallimard, 1986.

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Bauhaus Tel Aviv: Mythos und Wirklichkeit. Berlin: Artshop, 2011.

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Rohrmann, Eckhard. Mythen und Realitäten des Anders-Seins: Gesellschaftliche Konstruktionen seit der frühen Neuzeit. 2nd ed. Wiesbaden: VS Verlag, 2011.

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Douer, Alisa. Wien, Heldenplatz: Mythen und Massen 1848-1998. Wien: Mandelbaum, 2000.

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Book chapters on the topic "Mythic structure"

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Shah, A. M. "Myths, Rural and Urban." In The Structure of Indian Society, 205–8. Second edition. | Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge India, 2019. http://dx.doi.org/10.4324/9780429401268-15.

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Eagleton, Terry. "The Structure of Charlotte Brontë’s Fiction." In Myths of Power, 74–96. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230509726_6.

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Eagleton, Terry. "The Structure of Charlotte Brontë’s Fiction." In Myths of Power, 74–96. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19629-6_6.

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Berger, Arthur Asa. "The Structure of Myth." In Media, Myth, and Society, 17–30. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137301673_2.

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Womack, Peter. "The Structure of the Myth." In Improvement and Romance, 166–80. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-08496-8_8.

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Roe, Peter G. "Style, Society, Myth, and Structure." In Style, Society, and Person, 27–76. Boston, MA: Springer US, 1995. http://dx.doi.org/10.1007/978-1-4899-1097-4_2.

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Schuster, John A. "Cartesian Method as Mythic Speech: A Diachronic and Structural Analysis." In The Politics and Rhetoric of Scientific Method, 33–95. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4560-9_2.

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Kristensen, Rasmus Tranum. "Why Was Óðinn Killed by Fenrir? A Structural Analysis of Kinship Structures in Old Norse Myths of Creation and Eschatology." In Reflections on Old Norse Myths, 149–69. Turnhout: Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.vmss-eb.3.4381.

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Skorin-Kapov, Jadranka. "Mythical Structure of Narration, Cinematic Elements, Film Genres." In Professional and Business Ethics Through Film, 55–90. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89333-4_3.

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Triggle, D. J. "Endogenous Ligands for the Calcium Channel: Myths and Realities." In The Calcium Channel: Structure, Function and Implications, 549–63. Berlin, Heidelberg: Springer Berlin Heidelberg, 1988. http://dx.doi.org/10.1007/978-3-642-73914-9_44.

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Conference papers on the topic "Mythic structure"

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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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Schwartz, Thomas A. "The John Hancock Tower Glass Failure: Debunking the Myths." In Structures Congress 2000. Reston, VA: American Society of Civil Engineers, 2000. http://dx.doi.org/10.1061/40492(2000)97.

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Bulycheva, E. "“MYTHOLOGICAL” AND “POETIC”: ON THE PROBLEM OF MYTHOPOETICS IN THE FINE ARTS OF THE 20TH CENTURY." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2563.978-5-317-06726-7/134-137.

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The multidimensionality of the visual arts of the twentieth century due to the radicalism of manifestations can be studied more reliably through the current field of interdisciplinary approaches including the analytics of mythopoetics. As a theoretical model for studying the mythopoetic work basis appears tobe a point of intersection of related cultural codes. Fine art while relying on the structural units of myth does not copy them directly,but translates them into the language of plastic images and enriches them with its specific stable elements. In this context they are equivalent tothe elements of the structure of the myth. The “poetic” in the free flight of imagination plays with the metaphorical nature of images tearing them away from reality. The “mythological” for all the whimsical and metaphorical images is experienced and perceived by the subject as an absolute reliable reality. The main feature of the mythopoetics of the visual arts of the 20th century is that the range of this interaction in the allegorical nature of images predetermines the variability and plurality of mythopoetic models that are used by artists.
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Wu, Jonathan T. H., and Michael T. Adams. "Myth and Fact on Long-Term Creep of GRS Structures." In Geo-Denver 2007. Reston, VA: American Society of Civil Engineers, 2007. http://dx.doi.org/10.1061/40909(228)11.

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Svoboda, Natalya F., and Olga B. Vorobeva. "Myth In The Structure Of Mass Consciousness Of The Digital Era Society." In International Scientific Conference «PERISHABLE AND ETERNAL: Mythologies and Social Technologies of Digital Civilization-2021». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.12.03.3.

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Nayak, C., A. Saha, and G. Palai. "Investigation Of Thermo-Physical Properties Of 1-Hexyl-3-Mythyl Imidazolium Bromide Using 2D Triangular Photonic Crystal Structure." In Michael Faraday IET International Summit 2015. Institution of Engineering and Technology, 2015. http://dx.doi.org/10.1049/cp.2015.1688.

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Khromova, E. V., A. S. Shcherbakova, A. S. Zhelezova, A. V. Maksyutova, D. M. Fodorova, D. Y. Kashcheyev, S. A. Zakharchuk, and N. V. Zolotoy. "Myths About Reefs. Experience in the Investigation of the Geological Structure of Carbonate Deposits Using Seismic Data." In GeoBaikal 2018. Netherlands: EAGE Publications BV, 2018. http://dx.doi.org/10.3997/2214-4609.201802074.

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Gabler, Markus. "Why the 200-year bridge is a myth - a new perspective towards an evolving structure." In IABSE Congress, New York, New York 2019: The Evolving Metropolis. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2019. http://dx.doi.org/10.2749/newyork.2019.0210.

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<p>When we design bridges for 100, 120 or even 200 years we have a static use case in mind. We design for one given traffic load - maybe increased 10% for the future - and anticipate virtually no adjustments in use and structural behavior, except for some bearing or cable replacement features. Looking back how demands changed even within the last 50 years, it would be naive to anticipate we know what is required in 200 years. Also - the effort spent in maintenance and refurbishment is significant during its service life.</p><p>We should think of bridges as living or evolving things. And digitization can help! A structural health monitoring system (SHMS) is necessary to better understand needs for strengthening and repair. A site-specific traffic analysis will show how demands change regarding means of transport and loads. Also, a "living" BIM model which will be maintained and nurtured during the whole life of a bridge is an important step to get a clear overview "how it goes" and what will be required next. Finally – the structural system of a bridge should allow for easy replacement of components, widening or re-use elsewhere. Modular construction would be a key element to allow for better adaptability.</p>
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Ma, Qian. "Influence of Five-Elements Theory, Myths And Legends Acting On Character Structure of the Legend of the Condor Heroes." In 2015 2nd International Conference on Education, Language, Art and Intercultural Communication (ICELAIC-15). Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icelaic-15.2016.185.

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Menon, Indu V., and Shebin M.S. "Shamanic Rituals and the Survival of Endangered Tribal Languages: An Anthropological Study in Gaddika." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.10-4.

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In many ancient communities, particularly tribal communities, there exists a system of dialogue and conversation with and between supernatural beings and the supernatural world they inhabit, as well as their transmigration into a human’s body. The supernatural world is considered to be the realm of the gods, or of the spirits of ancestors, or of satanic evil spirits. A Shaman is suggested to summon, and communicate with, tribal or cult gods, while controling spirits, ancestors, animals and birds with afforded powers. Shamanic rituals have patent linguistic significance. In communities with a strong shamanic tradition, the shamans generally use traditional language, without altering their unique features. The songs used in these rituals are also in traditional tribal dialect. This study focuses on Gaddika, the shamanic ritual of the Rawla tribe, a tribal community in Kerala, and about songs contributing to the ritual. The study examines to what extent the Rawla dialect has been retained in its ‘original’ form, and the tribal myths that are woven into ritual language. The Rawla language belongs to the Dravidian family, and has been passed on in oral form only. In the Gaddika ritual, the original language is widely used and is central to the survival of the language. This study was conducted among the Rawla community, through observations during several Gaddika rituals, thus documenting the songs and ritual dialogues. As such, the study documented the language in its orginal form and structure, along with prominent myths passed on through generations. The study analyses this shamanic ritual and its verbal patterns. The study concludes with that shamanic discourses and magico-religious rituals have a vital role in the continuity and in the survival of the historical dialect,
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