Journal articles on the topic 'Myths'
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1
Suvorova, IRINA. "MEDIA MYTHS ABOUT KALEVALA AND REALITY: A CULTURAL APPROACH." Studia Humanitatis 19, no. 2 (October 2021): 33–37. http://dx.doi.org/10.15393/j12.art.2021.3724.
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The article deals with the problem of the truth of modern media myths using specific information materials about Kalevala, the homeland of classical Karelian mythology. The study was conducted in two stages: the empirical stage was carried out during a comprehensive research expedition of the Humanitarian Innovation Park of Petrozavodsk State University to the Kalevala National District of Karelia, while the second stage was implemented during the office processing of the collected data. Sociological survey and in-depth interview, as well as the analysis and comparison of media myths and classical myths were used as research methods. The second stage of the study led to some generalizations and conclusions. As a result of the study, essential functions performed by media myths in modern culture were identified; six media myths about Kalevala were verified; each myth’s content and its reflection in reality were analyzed. Special attention was paid to the transformation of the classical Karelian myth of Sampo into a modern media myth verified in this study. All in all, the article presents conclusions about the conformity of modern media myths with the provisions of Aleksey Losev’s mythological theory and summarizes the cultural and creative function of modern media mythology.
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Zhu, Qinghua. "Heidegger on Plato's Myths." Heidegger Circle Proceedings 52 (2018): 105–13. http://dx.doi.org/10.5840/heideggercircle20185217.
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Plato criticized Mythos for its falsity, but he uses many myths in his own dialogues on the way to attaining truth. He had a distinct standard for making use of or dismissing a myth: truth or falsity. His myths are the inseparable part of his philosophical logos. Heidegger interpreted the myths in Republic from the perspective of the truth of being. Polis is a metaphor of alētheia. The Cave myth presents a vivid picture of how to reach truth by struggling with concealment. The Er myth showed that unconcealment is destined to decline and turn to concealment. As the souls were required to drink the water of ameleta, concealment and forgetfulness entered into the essence of human being. In the essence of truth there is untruth, the counter-essence of truth. Firstly, the truth is reached by struggling with every kind of untruth. Secondly, according to the essence of being, truth of being or the presencing is in order, which means that it comes from concealment and soon goes into concealment again. The truth of being is not physis/emerging as in the Greek, but declining. The decline is determined from the start, as destiny.
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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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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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Sámano, Reyna, Citlali Lara-Cervantes, Hugo Martínez-Rojano, Gabriela Chico-Barba, Bernarda Sánchez-Jiménez, Orly Lokier, María Hernández-Trejo, Juan Manuel Grosso, and Solange Heller. "Dietary Knowledge and Myths Vary by Age and Years of Schooling in Pregnant Mexico City Residents." Nutrients 12, no. 2 (January 30, 2020): 362. http://dx.doi.org/10.3390/nu12020362.
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Pregnancy is a stage in a woman’s life when she is more open to receiving health advice, especially related to diet. However, women are often caught between receiving scientifically unfounded myths and concrete empirical knowledge. Culturally perpetuated myths may be acted upon more than knowledge, but research on these concepts, especially in the Americas, is scarce. This cross-sectional study aimed to describe the frequency of diet and nutrition myths and knowledge and describe the associated factors in pregnant mothers receiving care in Mexico City. A total of 695 pregnant adults and 322 pregnant adolescents participated in this study, in which they responded to a questionnaire on nutrition and diet myths, knowledge, and practice during pregnancy and breastfeeding. The myths were examined individually, but for the purposes of statistical analysis, a score was obtained. We compared means of variables that could be associated to myth and knowledge scores, then calculated linear and logistical regressions. Forty-six percent of participants had below the mean myth scores. Ninety-two percent of participants had a knowledge score below the mean. Age (β = 0.025, SE 0.007, 95% CI 0.011–0.040, p = 0.001) and years of education (β = 0.166, SE 0.024, 95% CI 0.119–0.213, p = 0.001) explained the myth’s score, while age explained the knowledge score (β = 0.011, SE 0.020, 95% CI −0.032–−0.008, p = 0.002). We found that although most women reported not believing in the myths, they acted on them. The probability of practicing such myths as “You must eat for two during pregnancy” was associated with being an adolescent (OR 1.76, p = 0.001) and being married (OR 1.47, p = 0.007), “Not satisfying cravings leave a mark on the infant’s body” with being adolescent (OR 1.59, p = 0.003) and low socioeconomic level (OR 1.41, p = 0.038), “A frightened or angry mother should not nurse her baby” with being adult (OR 2.61, p = 0.004), and “Drinking atole or beer enhances breast milk production” with being single (OR 2.07, p = 0.001). The probability of not acting on some knowledge was associated with being an adolescent (p ≤ 0.003) and having a high school education or below (p ≤ 0.046). Almost all of our participants held at least one myth about nutrition and diet during pregnancy and breastfeeding; younger participants showed a higher frequency of holding myths. Years of schooling and age were associated with acting on myths and not acting on correct knowledge.
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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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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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Kravchenko, Victoria V. "Modern Political Myths and Pseudo-Myths in the Aspect of the Theory of Ethnogenesis." Общество: политика, экономика, право, no. 7 (July 24, 2024): 35–40. http://dx.doi.org/10.24158/pep.2024.7.3.
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The aim of this research is to apply L.N. Gumilev’s theory of ethnogenesis and A.F. Losev’s philosophical doc-trine on myth to modern political culture. The essential aspects of the political myth as an invariant of the ethnic myths are analyzed in the article; the ethnic myth itself is intepreted as an integral component of the ethnic mentality and spiritual life of the ethnos. The results of the study show that in modern political reality there are a number of myths and “pseudo-myths” that play a significant role in world politics. The varieties of these political myths are examined, which represent specific transformations of traditional myths. Artificial “pseudo-myths” are revealed as a result of political technologies and socio-political construction, which are essential in modern political reality. Particular emphasis is placed on the role of “pseudo-myths” created for political quasi-ethnicities forming in today’s globalized and individualized society, where traditional ethnic ties are breaking down or weakening. The further political development of individual ethnicities, nations, and humanity as a whole will depend on which myths define their current activities and prospective survival programs.
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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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Gibraltar, Muhamad, Hamedi Mohd Adnan, and Mohamad Saleeh Rahamad. "The Semiotic Analysis of the Collisions Between Dominant Myths and Counter-Myths in Three Indonesian Horror Movies." Jurnal Komunikasi: Malaysian Journal of Communication 39, no. 2 (June 30, 2023): 55–77. http://dx.doi.org/10.17576/jkmjc-2023-3902-04.
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Indonesia has a new sociological trend about dialectical reconciliations between counter-myths and dominant myths and vice versa (macro-level), and it is reflected semiotically in scenes in three Indonesian horror movies, like Pengabdi Setan, Suzanna Bernapas Dalam Kubur, and Sebelum Iblis Menjemput (micro-level). Sometimes the scenes (in horror movies) contain the collisions between counter-myths and dominant myths (and vice versa), or the scenes show the dialectical reconciliations between both myths. Therefore, this study aims to analyse how the collisions between dominant myths and counter-myths and vice versa are described in three Indonesian horror movies. Sociologically, the semiotic examination shows the trend of the last two types of dialectical reconciliations between Islamic teachings and adultery and between Islamic teachings and corrupt practices, since the first two reconciliations have been explained in another manuscript. Also, there are four motives why people adopt counter-myths, like (1) the treasure (harta), (2) the political position (takhta), (3) the romance (asmara), and (4) the sexual pleasure (kesenangan seksual). In contrast, there are two motives why people go back to re-adopting dominant myths, like (1) regret (penyesalan) and (2) safety (keamanan). Moreover, the study discusses the draft of the new Postmillennial Gothic, which rehabilitates and beautifies Indonesian demonic characters to fight criminals who practice the dialectical reconciliation between dominant myth and counter-myth. Finally, it is possible to apply this idea in Indonesia because there are cultural and sociological situations that support its implementation. Keywords: Counter-myth, dominant myth, dialectical reconciliations, film model, semiotics.
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Balaji, K., and M. Narmadhaa. "Recrimination of Shikandi in Devdutt Pattanaik’s Shikhandi and Other Tales They Don't Tell You." Shanlax International Journal of English 11, no. 3 (June 1, 2023): 22–25. http://dx.doi.org/10.34293/english.v11i3.6211.
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Indian Writing has turned out to be a new form of Indian culture and voice in which idea converses regularly. Indian writers-poets, novelists, essayists, and dramatists have been making momentous and considerable contribution to world Literature since pre-Independence era, the past few years have witnessed a gigantic prospecting and thinking of Indian English writing in the global market. Sri Aurobindo stands like a huge oak spreading its branches over these two centuries. He is the first poet in Indian writing English who was given the re-interpretation of Myths. Tagore is the most eminent writer he translated many of his poems and plays into English who wrote probably the largest number of lyrics even attempted by any poet. The word “myth” is divided from the Greek word mythos, which simply means “story”. Mythology can refer either to the study of myths or to a body or a collection of myths. A myth by definition is “true” in that it. The same myth appears in various versions, varies with diverse traditions, modified by various Hindu traditions, regional beliefs and philosophical schools, over time. Devdutt Pattanaik is an Indian Mythologist who distinguishes between mythological fiction is very popular as it is fantasy rooted in familiar tradition tales. His books include Myth =Mithya: A Handbook of Hindu Mythology, Jaya: An illustrated Retelling of Mahabharata; Business Sutra: An Indian Approach to Management; Shikandi: And other Tales they Don’t Tell you; and so on.
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Winoto, Darmawan Edi. "The Myths of Babad Banyumas in The View of Health, Social and Ecological Wisdom." JSSH (Jurnal Sains Sosial dan Humaniora) 2, no. 2 (March 8, 2019): 279. http://dx.doi.org/10.30595/jssh.v2i2.2488.
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Babad Banyumas (BU) contains the facts and myths of an event that occurred in the past. BU contains facts about the establishment of the Banyumas region in Central Java and the myths surrounding the stories in it. The facts and interpretations in the BU have been widely studied by academics. On the other hand, the myths in the BU are not studied by academics yet. The myth loses its meaning when faced in this modern era. This study aims to explore the myths in Babad Banyumas. The myth is further interpreted in relation to the field of health, social and ecological wisdom in the current context. Deconstruction and qualitative method with BU text content analysis were used in this research. Data collection was done through observation and interview of some experts. Qualitative data analysis using display data, data reduction and data verification to find common themes were also used as data analysis in this research. The results of the study found that there were four myths in Babad Banyumas, namely cucumber myths, jungle fowl, pendhapa displacement, and myth of having marriage relationship with Dipayuda III. These myths include health, social and ecological wisdom messages.
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Angeline, Mia. "Mitos dan Budaya." Humaniora 6, no. 2 (April 30, 2015): 190. http://dx.doi.org/10.21512/humaniora.v6i2.3325.
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This article describes the role of myth and some universal themes of myth, such as the creation of the world, a huge flood, death, and the end of the world. Almost all the world's myths concern this universal themes, as seen from the similarity of some of the myths followed by many cultures in the world. These myths have primary functions to human’s behavior and attitude because people keep telling almost the same myths to their predecessors. The goals for this research are (1) knowing the functions of myths with famous themes from various culture and (2) knowing the background and relationship between myths and modern culture. The result describes the relationship between the cultural myths, where the core of the story is the truth of humanity. In addition, myth acts as a template to organize their daily activities as well as human activity, but it also serves to introduce human to a greater power in the universe. The values in each story will be interpreted as rules and customs that must be met, and this has resulted in the emergence of a culture passed down from generation to generation.
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Lonsway, Kimberly A., and Louise F. Fitzgerald. "Rape Myths." Psychology of Women Quarterly 18, no. 2 (June 1994): 133–64. http://dx.doi.org/10.1111/j.1471-6402.1994.tb00448.x.
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Theories of sexual aggression and victimization have increasingly emphasized the role of rape myths in the perpetuation of sexual assault. Rape myths are attitudes and generally false beliefs about rape that are widely and persistently held, and that serve to deny and justify male sexual aggression against women. Acceptance of such myths has been assessed with a number of measures, and investigators have examined its relationship with numerous variables and interventions. Although there has been extensive research in this area, definitions, terminology, and measures of rape myth acceptance (RMA) continue to lack adequate theoretical and psychometric precision. Despite such criticisms, we emphasize that the significance of this type of research cannot be overstated because it has immense potential for the understanding of sexual assault. The present article offers a theory-based definition of rape myths, reviews and critiques the literature on rape myth acceptance, and suggests directions for future research. In particular we argue that such work must include the development and application of improved measures, with more concern for the theoretical and methodological issues unique to this field.
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Ali, Ahsan, and Aneela Sultana. "Oral Approach and Lyrical change in Ho Jamalo." Global Language Review VI, no. III (September 30, 2021): 36–43. http://dx.doi.org/10.31703/glr.2021(vi-iii).04.
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This article deals with the oral myths that originated on Ho Jamalo, variations in these myths with time, and the practicality of myths in society. This study aims to address how the oral myths on Ho Jamalo are different from the written myths or oral myths that have been transmitted through written myths. Secondly, at what level myths of Ho Jamalo have practically affected the social events. Though myth is "A traditional story, especially one concerning the early history of a people or explaining a natural or social phenomenon, and typically involving supernatural beings or events," they are the informal tradition in traditional stories. Keeping up this in view, the Myths about Ho Jamalo many are connected with an old society event. Variation in myths has constructed a change, so the lyrics and lyrical change with reference to different stories and dialects.
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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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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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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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Carter, Elizabeth. "From Myths to Markets." European Journal of Sociology 60, no. 2 (August 2019): 211–36. http://dx.doi.org/10.1017/s0003975619000110.
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AbstractThis article posits that institutionalized mythologies can create comparative production advantages. Myths shape collective identity, mobilize actors, and fundamentally reshape production dynamics. Myths are institutionalized in market rules, regulations and structures, leading to the reification of the myth. The myth functions as if it is true, not because it is true, but because it shapes the rules of production. Yet without the initial myth, specific production incentives—and even their institutional comparative advantages—would not exist. My theory integrates approaches from modernist historians (“imagined communities”) and economic sociologists (“imagined futures”) to explain how myths (“imagined histories”) shape contemporary market outcomes, using the example of the French wine market. This argument contributes to the historical institutionalist approach, which focuses on the historical power dynamics between competing groups and the present-day social and market consequence of their institutionalized solutions.
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Ghasemi Rozveh, Nasser, and Aida Danaye. "Sindbad Myth in the Poem by Khalil Hawi." International Letters of Social and Humanistic Sciences 64 (November 2015): 150–61. http://dx.doi.org/10.18052/www.scipress.com/ilshs.64.150.
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Extensive use of mystery and myth as a means of expression is one of the most eminent artistic phenomena at new poetry experiences. The reflection of myths in poetry, is the most beautiful and artistic application of mythmaking. With reflection of myths, the mythological world became the parade ground for poet`s imagination and creation and also for mythmaker writer, so it can link past and present, and by this way shows social and political deductions and perceptions for readers, and fulfills human art and cultural needs. Also, Arab current poets used of Arabic and even other old nation`s myths, and expressed their thoughts and ideas by using these myths with respect to environment and circumstances. This paper aims to study the most dominant myths in Khalil Hawie`s poems, beside defining idiomatic and lexical of myth.
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Hassan, Zena D. Mohammed, and Dheyaa K. Nayel. "The Evolution of Female Characters From Antiquity to Modernity: An Examination of Marinna Carr's and Carol Lashof's Adaptations of Classical Mythology." Journal of Language Teaching and Research 15, no. 2 (March 1, 2024): 374–82. http://dx.doi.org/10.17507/jltr.1502.06.
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Literature relies heavily on mythology. Myths are stories of deities, monsters or immortals which are transformed from one generation to the other. In addition to documenting the religious and cultural experiences of a specific community, myths also outline the consequent literary, artistic and dramatic customs. Some Greek myths have survived for thousands of years because they accurately depict historical events, cultural values, and trends. Among the most famous classical myths are the myths of Medusa and Medea. As for the myth of Medusa, the earliest known record was found in Theogony (700BC) by Hesiod (8 th-7th century BC). A later version of the Medusa myth was made by the Roman poet Ovid (43BC –17/18AD), in his “Metamorphoses” (3-8 AD). Then again, Medea is a tragedy produced in 431 BC by the Greek playwright Euripides(480–406BC) based on the myth of Jason and Medea. Both Medusa and Medea are among the most fascinating and complex female protagonists in Greek mythology which have captivated many writers and playwrights for ages. In the twentieth century, there were many adaptations of both mythological figures; among these adaptations were those made by contemporary American and Irish women playwrights like Carol Lashof (1956-) and Marinna Carr (1964-). This paper examines the myths of Medusa and Medea and analyses the ways these myths are borrowed, refashioned and exploited in Lashof’s Medusa’s Tale (1991) and Carr’s By the Bog of Cats (1998). Both playwrights explore hidden dimensions of the traditional myths, combining elements from the old and modern worlds.
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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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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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Lwin, May Oo, Anita Sheldenkar, and Pei Ling Tng. "You must be myths-taken: Examining belief in falsehoods during the COVID-19 health crisis." PLOS ONE 19, no. 3 (March 5, 2024): e0294471. http://dx.doi.org/10.1371/journal.pone.0294471.
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The prevalence of health myths is increasing with the rise of Internet use. Left unaddressed, online falsehoods can lead to harmful behaviours. In times of crisis, such as the recent COVID-19 pandemic, the circulation of many myths is exacerbated, often to varying degrees among different cultures. Singapore is a multicultural hub in Asia with Western and Asian influences. Although several studies have examined health myths from a Western or Eastern perspective, little research has investigated online health falsehoods in a population that is culturally exposed to both. Furthermore, most studies examined myths cross-sectionally instead of capturing trends in myth prevalence over time, particularly during crisis situations. Given these literature gaps, we investigated popular myths surrounding the recent COVID-19 pandemic within the multicultural setting of Singapore, by examining its general population. We further examined changes in myth beliefs over the two-year period during the pandemic, and population demographic differences in myth beliefs. Using randomised sampling, two online surveys of nationally representative samples of adults (aged 21–70 years) residing in Singapore were conducted, the first between October 2020 and February 2021 (N = 949), and the second between March and April 2022 (N = 1084). Results showed that 12.7% to 57.5% of the population were unable to identify various myths, such as COVID-19 was manmade, and that three of these myths persisted significantly over time (increases ranging from 3.9% to 9.8%). However, belief in myths varied across population demographics, with ethnic minorities (Indians and Malays), females, young adults and those with lower education levels being more susceptible to myths than their counterparts (p < 0.05). Our findings suggest that current debunking efforts are insufficient to effectively counter misinformation beliefs during health crises. Instead, a post-COVID-19 landscape will require targeted approaches aimed at vulnerable population sub-groups, that also focus on the erroneous beliefs with long staying power.
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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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Temkin, Jennifer, Jacqueline M. Gray, and Jastine Barrett. "Different Functions of Rape Myth Use in Court: Findings From a Trial Observation Study." Feminist Criminology 13, no. 2 (August 4, 2016): 205–26. http://dx.doi.org/10.1177/1557085116661627.
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This study examines rape myth use in eight English rape trials and assesses attempts by trial participants to combat it. Trial notes, based on observations, were analyzed using thematic analysis. Rape myths were used in three identifiable ways: to distance the case from the “real rape” stereotype, to discredit the complainant, and to emphasize the aspects of the case that were consistent with rape myths. Prosecution challenges to the myths were few, and judges rarely countered the rape myths. This study provides new insights by demonstrating the ways that rape myths are utilized to manipulate jurors’ interpretations of the evidence.
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Ataç, Mehmet-Ali. "Manichaeism and Ancient Mesopotamian "Gnosticism"." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 1–39. http://dx.doi.org/10.1163/156921205776137945.
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AbstractThis essay compares Manichaean cosmogony with select ancient Mesopotamian myths with special emphasis on parallels between the Manichaean "First Creation" and the myth of the Descent of Inanna/Ishtar to the netherworld. It further compares the Manichaean "Second Creation" and "Third Creation" with aspects of the Babylonian Poem of Creation, Enuma Elish, and The Epic of Gilgamesh respectively. Unlike Gnostic myths, no overall semantic network seems to tie individual Mesopotamian myths together. However, close correspondence between both traditions not only helps one see certain Mesopotamian myths in a different light, but also reveals the indebtedness of Gnostic myths to Near Eastern antiquity.
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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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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Herakles (related with Iole and Deianira) and Rama in Hinduism." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 9–36. http://dx.doi.org/10.30958/ajp.8-1-1.
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The Greek Historian Arrian has said that the Indians worshipped Greek Herakles. So the myths related with Greek Herakles need to be compared with the myths of the Indian Gods. There are many myths related with Herakles. The myth related with Iole and Deianira has resemblance with the myth of Rama in Hinduism and Buddhism. The word Rama which is connected with sea is mentioned in the Hebrew Bible. This word came into existence in the ancient Tamil literature called Sanga Ilakkiam through the trade that happened among the people of Greek, Hebrew and Tamil. The myths of Rama that occurred in the Tamil Sangam literature later developed as epics in Sanskrit, Tamil and other languages. Further the myths of Rama also found place in religions such as the Hinduism and the Buddhism. The resemblance between Herakles, in connection with Iole and Deianira, and Rama are synonymous. Hence the Greek Herakles is portrayed as Rama in Hinduism and Buddhism. Keywords: Arrian, Buddhism, Herakles, Rama, Tamil Sangam
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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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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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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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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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Bottici, Chiara. "Myths of Europe." Journal of Educational Media, Memory, and Society 1, no. 2 (September 1, 2009): 9–33. http://dx.doi.org/10.3167/jemms.2009.010202.
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What are the myths of Europe? This article provides the conceptual framework through which this question may be approached. It begins by defining myth in such a way as to distinguish it from other forms of political symbolism and points to the distinction between cultural and political myths. From here, the relationship between mythical and historical narratives is analyzed via a study of how the main narrative cores through which Europeans have perceived themselves have worked in different periods and contexts as both. It concludes with a more detailed analysis of some of the icons that convey the myths of Europe.
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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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Bilić, Tomislav. "Bears, Gates, and Solstices." Mnemosyne 70, no. 1 (January 20, 2017): 1–23. http://dx.doi.org/10.1163/1568525x-12342054.
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After a short discussion of selected approaches to myth it is maintained that, rather than representing allegories or encoded scientific truths, myths can best be understood as incorporating narrative models accounting for specific phenomena in objective reality. In consequence, the existence of a class of myths that include considerations of astronomical/meteorological phenomena is recognised. The paper analyses two such mythic narratives, Homer’s Laestrygonian episode from theOdysseyand Apollonius’ Cyzicus episode from theArgonautica, and interprets them in terms of mythic astronomy or cosmology. A mythic island in the north, associated with the solstices and either the always visible or fixed arctic circle, is recognised as the cosmological location of both narratives. This is also interpreted as the myth’s secondary reference to a phenomenon of common reality and collective importance verbalized by the application of a traditional tale. Finally, both narratives are associated with a pre-Homeric Argonautic tradition.
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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.
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Misconceptions about psychological phenomena are prevalent among students completing college-level psychology courses. Although these myths are often difficult to eliminate, efforts incorporating a refutational focus have demonstrated some initial promise in dispelling these beliefs. In the current quasi-experimental study, four sections of an online undergraduate Abnormal Psychology course ( n = 113 total students) were randomly assigned to receive either a myth-debunking poster assignment or class as usual. Students in the myth-debunking sections were assigned one of five mental health-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.
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Merkin, Dmitriy. "The Mythological Tradition Concerning the Sanctuary of Apollo in Didyma." Izvestia of Smolensk State University, no. 3(59) (December 30, 2022): 184–200. http://dx.doi.org/10.35785/2072-9464-2022-59-3-184-200.
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This article is devoted to myths about the sanctuary of Apollo in Didyma and their evolution. The author analyzes myths survived to modern times and di-
vides them into three groups: myths about the origin of Didyma, myths about heroes and myths about local cult practices.
It is important to note that most of the evidence that has survived we know from books of later antique authors. Although, probably, some of myths were created in the archaic era, but they acquired their final form already in the postclassical time. It is reflected both in the fact that myths interpret the unusual for Greeks name of the legendary progenitor of the sanctuary «Branchos» and that
myths connect the sanctuary with the legendary heroes of the polis. The latter was
necessary in order to justify the close ties between the sanctuary and Miletus during Hellenistic and Roman periods.
The myth of the conception of Apollo in Didyma is also important for understanding ideas of the ancient Milesians. We know about it thanks to the epigraphic sources of the Hellenistic era, but its archaic roots are indirectly confirmed by archaeological finds. This myth justifies the status of Didyma as one of
the most significant sanctuaries of Apollo. Myths about cult practices were prob-
ably created late and do not reflect the actual ancient rites practiced in Didyma.
In general, it can be said that although the mythological tradition has come down to us in a very fragmentary way, it allows us to put Didyma into the context of the most significant Hellenic oracles.
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OCAK, Esra Havva, and Erçin AYHAN. "Deconstruction of Oedipus the King in Myth Due to the Naming of the Oedipus Complex." RumeliDE Dil ve Edebiyat Araştırmaları Dergisi, no. 30 (October 21, 2022): 1170–083. http://dx.doi.org/10.29000/rumelide.1193090.
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With the acceleration of interdisciplinary studies, naming discoveries inspired by different fields has become widespread at the same speed. In this study, it is emphasized that the diseases or syndromes defined in psychology are named after the myths in the circle of literature and history, but this naming causes those who do not know the myths to misunderstand and misinterpret the character in the myth. In addition, it has been emphasized that the inspired myth may actually have been misinterpreted based on the life story of the name maker. Sophocles' Oedipus the King is one of the myths in which his character is misdiagnosed. Freud chose Oedipus as the name of the syndrome he discovered because it reflects his own life story, but there is a big difference between what Freud felt consciously and the fate that Oedipus lived without even being aware of it. To be able to eliminate this misfortune that has happened to other myths like this, requires mastering the whole story before choosing the myths that are the source of inspiration in naming diseases.
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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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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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Putnik, Noel. "The anthropological implications of Plutarch’s eschatological myths." Bulletin de l'Institut etnographique 71, no. 1 (2023): 77–98. http://dx.doi.org/10.2298/gei2301077p.
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This paper offers a comparative discourse analysis of three eschatological myths authored by Plutarch, with special emphasis on the anthropological implications of the myths and Plutarch?s literary-philosophical ambiguity concerning the relationship between mythos and logos. The myths describe the ecstatic journeus of their heroes, as well as their cosmic visions of the Beyond. The analysis points to Plutarch?s tripartite notion of human identity and his peculiar interpretation of the idea of demons as part of this notion.
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Kudenko, Ksenia. "The Salmon Episodes in Tochmarc Moméra and Macgnímartha Finn: Les Mythes Se Pensent entre Eux." Studia Celto-Slavica 10 (2019): 47–76. http://dx.doi.org/10.54586/tskb9012.
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In his seminal study Mythologiques I: Le cru et le cuit (The Raw and The Cooked), Claude Lévi-Strauss explained that there are universal laws that govern mythical thought and determine the system of myths. According to his striking statement, “les mythes se pensent entre eux” (“myths think themselves in relation to each other”). This means that certain myths constitute a system inasmuch as they represent different realisations of the same invariant myth. In this sense, the stories serve like mirrors to each other: one story can shed light on another story and vice versa, while the comparative analysis of both provides us with an underlying mythological pattern.The present paper compares the famous episode of Finn mac Cumal getting his supernatural knowledge in the process of cooking a salmon and the less known episode from Tochmarc Moméra, ‘The Wooing of Moméra.’ In this tale, king Eógan experiences a wonderful transformation after putting on a cloak made of salmon’s skin by Eógan’s wife. However different the verbal setting of these two episodes might be, the comparison shows that they effectively communicate, share the same structure (a shift from ‘raw’ to ‘cooked’ and from ‘nature’ to ‘culture’ which fits into the initiatory scenario) and eventually, help to better understand each other.
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Pugazhendhi, D. "Nalayira Divya Prabandham Kaṇnaṇ and Greek Herakles - Union of Binary Oppositions in Fighting with Animals and the Formula for Variation." Athens Journal of Philology 10, no. 2 (June 4, 2023): 153–94. http://dx.doi.org/10.30958/ajp.10-2-4.
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It is mentioned by Greek historian Arrian that Indians worshipped Greek Herakles. The myths related with Greek Herakles like fighting against living creatures and wild animals and displaying their extra-ordinary power against natural elements are all found in the myths of Tamil God Kaṇnaṇ. So it is asserted that the Indian Herakles worshipped by Tamil people is none other than Tamil God Kaṇnaṇ through myths. Greek Herakles with lion head cap becomes Lion headed God in Tamil myth. Thus the binary oppositions between ‘Man and Animal’ and between ‘Man and God’ united as the God with animal headed human body. This research attempts to compare the Greek and Tamil myths with their theories of mythology. Keywords: Greek, Herakles, Krishna, myths, Tamil Kannan
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Kostyuk, Iryna. "Fundamentals of mythologization of personality in the context of the totalitarian society." Bulletin of Lviv National Academy of Arts, no. 40 (July 1, 2019): 25–30. http://dx.doi.org/10.37131/2524-0943-2019-40-3.
Full textAbstract:
The article analyzes the problem of using social myths in the system of a totalitarian society, outlines the main mechanisms of their influence on all spheres of society life, scenarios of activity and modifications in modern times. The totalitarian societies of the twentieth century (on the example of the Soviet Union and Germany) created their myths, because without them, totalitarianism is in principle impossible, and also actively used millennial mythological schemes and images already created by the millennium. The modern information society gives rise to new myths, commercially oriented, but the mechanisms of influence are rooted in archaic myth-making and myth-creation of totalitarian states. Objectives – to analyze the mechanisms of the functioning of myths in a totalitarian society, the basic principles of mythologizing the image, the transformation of social myths in modern society. Scientific novelty. All modern theories of social myths can be conditionally divided into two kinds of flows: 1) those that interpret myth as a certain way of expressing the unconscious, to begin even an irrational experience that is experienced subjectively but is unique to the whole community; 2) theories that emphasize his or her ability to form types of thinking and norms of behavior (which is extremely important for totalitarian societies that want to ensure total control over citizens). Results. Since the most researched totalitarian societies today are Soviet and Nazi, it is best to go there according to the models of the existence of mythological paradigms, even when realizing the diversity of these varieties of totalitarian regimes - the Nazi totalitarianism is directed to the pre-Christian past. at the end of the XXI century. the latest social myths have started to play a much larger role than the new weapons. Considering the tangible effect of civilized means of influence on extremely militant states (through a set of economic and political sanctions, access to global financial systems and levers of influence on the politics and economy of other states), it is social myths relayed through all possible media (directly or veiled). ), began to form mass public opinion and even state ideology. It is the mythology that offers a person the key to understanding the situation (social, political, spiritual, emotional) in which they find themselves. The mythology (ideology) of an individual society (or even a particular social group) comprehensively characterizes its representatives, their motivation, and their interest. Myths are a guarantee that a particular community will not be completely destroyed during radical changes. Therefore, in times of social and economic crises, myth gives a person the possibility of unconditional identification with the team. Conclusions. Society and civilization of the twentieth century. modestly retreated to the laws and regulations of mythological consciousness, mythological laws, because for thousands of years man has preserved the collective subconscious and resist (in its mass) cannot, and "others" immediately found themselves outside the society, becoming social exiles (this in the scene of exile) or died. The modern information society gives birth to new, commercially oriented myths, but the mechanisms of influence are rooted in the archaic myth-making and myth-making of totalitarian states.
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Yousaf, Arslan, and Laraib Arshad. "Cultural Predicting Food Myths in the Northern Punjab of Pakistan: The Belief and Practice of Mothers in their Region, A Qualitative exploration." Global Anthropological Studies Review III, no. I (December 30, 2020): 11–20. http://dx.doi.org/10.31703/gasr.2020(iii-i).02.
Full textAbstract:
The purpose of this study was to determine the cultural role of food myths, people's perceptions of socioecological food pattern and their tales. Myths and food play an important role in culture and lifestyle. How they seek satisfaction from the related socio-ecological foods. People use their cultural myths every day in life, significantly older generations in rural areas. The wider description of food myths and health are investigating the generally used traditional approach that tends to take a more reductionist approach to food myth and health. The various powwow on food myths and health are being explored related to ethical issues of personalized nutrition diet and fitness. Ethnographic methods were used to conducted interviews in Alipur village of Punjab. Survey data were collected from 40 randomly selected household heads from one village, and in-depth interviews were conducted with 26 household heads who shared cultural practices about food 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.
Full textAbstract:
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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Yatchenko, V. F. "On totemic representations in ancient Ukrainian mythology." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 59–66. http://dx.doi.org/10.32420/2003.27-28.1464.
Full textAbstract:
Totemic myths are one of the most common types of myth-making activity of human tribal society. At the same time, they are one of the types of myths that have previously fallen into view of ethnographic researchers, psychologists and psychiatrists, philosophers and literary critics.