Journal articles on the topic 'National mythologies'
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Velikonja, Mitja. "Slovenian and Polish Religio-National Mythologies: A Comparative Analysis." Religion, State and Society 31, no. 3 (September 2003): 233–60. http://dx.doi.org/10.1080/0963749032000107054.
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Pennell, Beverley. "Allan Baillie’s Secrets of Walden Rising as Critical Dystopia: Problematising National Mythologies." Papers: Explorations into Children's Literature 15, no. 2 (July 1, 2015): 31–39. http://dx.doi.org/10.21153/pecl2005vol15no2art1248.
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In lieu of abstract, here is the first paragraph of the article: Allan Baillie’s Secrets of Walden Rising (1996) is a novel about ‘the politics of history’ (Fernandez 2001, p. 42) and an examination of the text’s significant challenges to the dominant historical stories of its time seems appropriate as Australia’s ‘history wars’ continue. In this paper I examine the critical dystopian strategies employed in Secrets of Walden Rising to subvert some of the utopian national mythologies of white settler Australia. Baccolini (2003 p.115) argues that critical dystopias tend to be ‘immediately rooted in history’ and that the critique they carry out exposes the revisionist impulse of historical narratives and the erasures they inevitably sanction. In Secrets of Walden Rising the control of national narratives and its erasures are represented as the underside of utopian national mythologies. In this text, the dystopian discourse opposes the pursuit of agricultural profits where this requires a disregard for the sustainability of the natural landscape, critiquing the pursuit of profit when it depends upon violence and social hierarchies for its continuation. The critical dystopian conventions of the novel set up a dialogue between past and present society, between the contemporary dystopian experience of a despoiled rural Australia and the older national mythologies that construct utopian versions of ‘Australia’ as either a pastoral idyll, or as an exciting frontier gold-mining town where fortunes are made, or as a working man’s paradise. Secrets of Walden Rising is apocryphal in its closure, offering a caution for the present time with regard to environmental sustainability in the face of a society where economic imperatives remain central to its raison d’être. Baccolini and Moylan (2003, p.7) argue that traditional dystopias ‘maintain utopian hope outside their pages, if at all; for it is only if we consider dystopia as a warning that we as readers can hope to escape its pessimistic future’. However in the critical dystopia, Baccolini and Moylan (2003, p.7) argue that hope is offered within the text. Secrets of Walden Rising is bleak in closure and the cognitive engagement outside the reading of the text is part of its pleasure and pain. However insofar as the novel’s closure invites readers to note the warning signs seen by the main protagonist, Brendan, the novel offers a ‘horizon of hope’ (Baccolini and Moylan 2003, p.6) within the text.
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Blanc, Jacob. "The Bandeirantes of Freedom: The Prestes Column and the Myth of Brazil's Interior." Hispanic American Historical Review 101, no. 1 (February 1, 2021): 101–32. http://dx.doi.org/10.1215/00182168-8796484.
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Abstract The Prestes Column rebellion is among the most mythologized events in modern Brazil: from 1924 to 1927, a group of junior army officers marched nearly 15,000 miles through Brazil's vast interior regions. This Homeric epic into the so-called backlands launched the careers of some of Brazil's most important figures, and for nearly a century it has attained a mythic status in folklore and political history. Seeking to both explain and intervene in this legend, I argue that the myth of the Prestes Column emerged from and remained tethered to the stigmatized image of the interior. As a corrective to the column's dominant narrative and intervening in scholarship on myths more generally, this article reimagines the interior as both a place and an idea. The enduring symbolism of the backlands shows that exclusion, rather than a byproduct of national mythologies, is the pillar on which the ideas of inclusionary myths are based.
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Bhattacharya Mehta, Rini. "Ur-national and secular mythologies: popular culture, nationalist historiography and strategic essentialism." South Asian History and Culture 2, no. 4 (October 2011): 572–88. http://dx.doi.org/10.1080/19472498.2011.605300.
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Glassheim, Eagle. "National Mythologies and Ethnic Cleansing: The Expulsion of Czechoslovak Germans in 1945." Central European History 33, no. 4 (December 2000): 463–86. http://dx.doi.org/10.1163/156916100746428.
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Beginning in January of 1946, trains filled with Sudeten Germans—forty wagons, thirty passengers per wagon—left Czechoslovakia daily for the American Zone of occupied Germany. By the end of 1946, the Czechoslovak government completed the “organized transfer” of almost 2 million Germans, and it did so in a manner that in many respects fulfilled the mandate of the Potsdam agreement that the resettlement be “orderly and humane.” But a focus on these regularized trainloads of human cargo obscures the extent of the humanitarian disaster facing Germans during the summer months of 1945, immediately after the Nazi capitulation. By the end of 1945, Czech soldiers, security forces, and local militias had already expelled over 700,000 Sudeten Germans to occupied Germany and Austria. As many as 30,000 Germans died on forced marches, in disease-filled concentration camps, in summary executions, and massacres.
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Pehe, Veronika. "National Mythologies in Central European TV Series: How J.R. Won the Cold War." Central Europe 13, no. 1-2 (July 3, 2015): 125–26. http://dx.doi.org/10.1080/14790963.2015.1109969.
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Bohus, Kata. "National mythologies in Central European TV series. How J.R. won the Cold War." European Review of History: Revue européenne d'histoire 22, no. 6 (November 2, 2015): 981–83. http://dx.doi.org/10.1080/13507486.2015.1064233.
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Scherer, Jay, and Jordan Koch. "Living With War: Sport, Citizenship, and the Cultural Politics of Post-9/11 Canadian Identity." Sociology of Sport Journal 27, no. 1 (March 2010): 1–29. http://dx.doi.org/10.1123/ssj.27.1.1.
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If sport scholars are going to contribute to a critical (inter)national dialogue that challenges “official versions” of a post-9/11 geo-political reality, there is a need to continue to move beyond the borders of the US, and examine how nationalistic sporting spectacles work to promote local military initiatives that are aligned with the imperatives of neoliberal empire. In this article we provide a critical reading of the Canadian Broadcasting Corporation’s nationally-televised broadcast of a National Hockey League game, colloquially known as Tickets for Troops. We reveal how interest groups emphasized three interrelated narratives that worked to: 1) personalize the Canadian Forces and understandings of neoliberal citizenship, 2) articulate warfare/military training with men’s ice hockey in relation to various promotional mandates, and 3) optimistically promote the war in Afghanistan and the Conservative Party of Canada via storied national traditions and mythologies.
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CHAMBERS, CLAIRE MARIA. "Mythologizing the Global with the ‘Korean Original Musical’." Theatre Research International 39, no. 3 (September 16, 2014): 168–81. http://dx.doi.org/10.1017/s0307883314000443.
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Because South Korea's national sovereignty is a matter of cultural production, Seoul boasts an energetic programme of world-class performances that educate both foreigners and Koreans about the nation's struggle to assert its subjectivity throughout centuries of invasion, colonization and displacement. Three musicals re-present episodes from Korea's mythical past in ways that demonstrate a ‘primordial’ uniqueness of Korean global presence. The Celestial Clock addresses a Korean audience, unfolding outdoors against the backdrop of Gyeonghuigung Palace. Miso: The Original Korean Musical – Love Songs from Chunhyang, a showcase for traditional performing arts, uses pantomime and subtitles to guide an international audience through a popular legend; and Miso II: Land of the Gods stages Korean mythical history in breathtaking spectacle. The musicals, by arguing for the ‘always already’ global viability of Korean national sovereignty, also work to destabilize current ‘mythologies’ of what it means for a state to achieve ‘global’ status.
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Sampatakakis, George. "From national panegyrics to stage scandal: Athanasios Diakos in history." Journal of Greek Media & Culture 7, no. 2 (October 1, 2021): 281–99. http://dx.doi.org/10.1386/jgmc_00041_1.
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On 26 March 1894 a panegyric titled ‘Athanasios Diakos in history’ was delivered at the Society of the Friends of the People. At the dusk of the nineteenth century, this speech summarized the literary programme of a nationalizing attachment to the heroes of 1821 and their romantic monumentalization. More than a century later, the theatrical scandal of Lena Kitsopoulou’s Athanasios Diakos: The Return (Greek Festival, Athens, 2012) was a typical response to the breach inflicted on the canonical meanings and the established interpretations of the myth of Diakos. Amid a national crisis, the transformation of Diakos into a modern-day kebabhouse owner who harasses his wife and his immigrant employee performed a critical transposition of the hero into a toxic unheroic present. After reviewing the histories and mythologies of Athanasios Diakos, this article discusses Kitsopoulou’s production and its reception in order to argue that the playwright called upon a dramaturgy of suspicion that threatened the credibility of a heroic past, destabilizing thereby national expectations and assumptions.
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Ackland, Michael. "Politics, Clichés and the “lurky country”: Murray Bail’s Critique of National Mythologies in Holden’s Performance." Zeitschrift für Australienstudien / Australian Studies Journal 25 (2011): 27–41. http://dx.doi.org/10.35515/zfa/asj.25/2011.03.
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Силантьева, Маргарита, and Margarita Silanteva. "Identity as a Communicative Project: “New Mythologies” in Modern Culture Space." Scientific Research and Development. Modern Communication Studies 8, no. 1 (February 19, 2019): 19–25. http://dx.doi.org/10.12737/article_5c5a88d8040dd6.09767248.
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The article deals with the “identity” concept from the point of view based on cultural science and philosophy of culture, i.e. in a broader meaning of this notion as “sociocultural identity”. The latter is viewed not as a readymade “givenness” (national, ethnic, regional, local etc.) but as a dynamically forming social relations structure. It suggests inclusion into the researcher’s attention field the theory of structuration by Anthony Giddens as well as various forms of constructivism. Along with different approaches authors of mentioned theories have a point in common: the identity concept plays a specific role in political field connecting group integration models with individuals and groups behavior. Therefore “self-identity experience” (according to an initial identity definition in psychology) evolves into a culturological reflection on experience of this kind and formation of “new mythologies” determining “desirable future” (up to I. Young’s idea about delusiveness of any group identity and, as a consequence, a necessity to get rid of identity discourse). That starts in its turn a mechanism of “new mythologies” feedback effect on new identities formation. Among most common ideas of this kind “network identity” reflecting modern communication practices can be mentioned. “High tech society”, e.g. “transparent society” (D. Brin) is viewed by corresponding concepts authors as an ideal pattern, which could help to conform modern values contradictions by placing them into culture space where differences are recognized, where they have their place. Though analysis of each of the pointed out patterns demonstrates that “demand for differences” repressive potential is not less than fixation on one’s own culture and values exceptionalism. Hence the necessity to overcome an uncritical acceptance of new “identity mythologies” and consistent effort for their balanced estimate.
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Rzeczycka, Monika. "Biblical Symbols in the Works of Rudolf Steiner’s Followers: Initiation/Archangel Michael by Amalia Luna Drexler as an Example of an Anthroposophical Interpretation of the Spiritual Mission of the Slavs." Studia Religiologica 53, no. 1 (2020): 1–14. http://dx.doi.org/10.4467/20844077sr.20.001.12504.
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At the beginning of the 20th century, national mythologies inscribed in the Christian tradition were held in high regard within the milieu of Polish and Russian followers of esotericism. The international anthroposophical movement initiated by the Austrian philosopher Rudolf Steiner is a special case. Among his Russian and Polish devotees sprang the common idea of the Slavic spiritual mission in the service of Archangel Michael. The author of this article explores this idea using the example of a sculpture entitled Initiation/Archangel Michael made in 1927 by the Polish artist Amalia Luna Drexler, who belonged to the group of “first generation”anthroposophists.
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Nedeljković, Saša. "Diskurzivne prakse o Karaševcima u jugoistočnoj Evropi u svetlu međunacionalnih odnosa." Issues in Ethnology and Anthropology 12, no. 4 (December 23, 2017): 1177. http://dx.doi.org/10.21301/eap.v12i4.9.
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The paper analyses the attempt to construct a dominant discourse on the Krashovani in South-eastern Europe, or rather, the inter-relationship between discursive practices about said community in different states that show interest in it. This ethnic community has great symbolic, and as such, political potential which can be used to reinvigorate the national mythologies of interested nations. Through a comparative analysis of scientific discussions and popular-scientific literature, an attempt is made at recognizing, abstracting and systematizing all factors, means and strategies which are used for this purpose. Special focus has been put on the changes in dominant paradigms – the relationship between an historical and an ahistorical approach.
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McLean, Amie. "“Four Guys and a Hole in the Floor”." Transfers 6, no. 1 (March 1, 2016): 45–61. http://dx.doi.org/10.3167/trans.2016.060105.
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In this article, I map out the foundational context and procedural dynamics through which the normative status of the white male trucker is achieved and maintained in the British Columbia-based long haul trucking industry. I pay particular attention to the dehumanizing racism and masculine subordination directed toward South Asian truckers. Drawing on ethnographic data, I socially and historically situate these dynamics in relation to Canadian national mythologies, practices of nation building, and the neoliberal organization of trucking labor. To provide a richly detailed analysis of precisely how these narrative dynamics shape hierarchies of race and mobility in the industry, I examine a pervasive, racializing story among white truckers concerning workplace politics and practices of excretion.
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Kuusela, Tommy. "In Search of a National Epic: The use of Old Norse myths in Tolkien's vision of Middle-earth." Approaching Religion 4, no. 1 (May 7, 2014): 25–36. http://dx.doi.org/10.30664/ar.67534.
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In this article some aspects of Tolkien’s work with regard to his relationship to folklore and nationalism are presented. It is also argued, contrary to Lauri Honko’s view of literary epics, that pre-literary sources constitute a problem for the creators of literary epics and that their elements can direct the choice of plot and form. Tolkien felt that there was a British – but no English – mythology comparable to the Greek, Finnish or Norse ones. He tried to reconstruct the ‘lost mythology’ with building blocks from existing mythologies, and dedicated his work to the English people. In this, he saw himself as a compiler of old source material. This article considers his use of Old Norse sources. With Honko’s notion of the second life of folklore it is argued that Tolkien managed to popularise folklore material while his efforts to make his work exclusively English failed; for a contemporary audience it is rather cross-cultural.
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Stańczyk, Ewa. "Transnational, transborder, antinational? The memory of the Jewish past in Poland." Nationalities Papers 44, no. 3 (May 2016): 416–29. http://dx.doi.org/10.1080/00905992.2015.1126569.
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The aim of this article is to explore the interaction between local, national, and transnational frames of memory as it manifests itself in the contemporary commemoration of the Jewish past. Focusing on the case study of Poland, I argue that articulations of transnational memory still remain deeply rooted in local and national interests and mythologies, reflecting the fears, desires, or longings of memory makers. Ranging from digital media which stress the interactive and agency-based dimension of transnational memory, through to vernacular “stumbling blocks” inspired by German citizens and subsequently transplanted onto the Polish ground, to public memorials which are either embraced or contested by a variety of social actors, these initiatives urge us to rethink traditional approaches to memory. In particular, these different scales and locations of remembrance question the common perception of collective memory as rooted in rigid nation-state frameworks in favor of memories that travel, move, and transgress multiple boundaries and affect multiple communities.
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Hornedo Marin, Ana Cecilia. "Les tensions entre mythe et action chez les révolutionnaires mexicains : Emiliano Zapata (1879-1919) et Pancho Villa (1878-1923)." Mythes, légendes et Histoire : la réalité dépassée ? 34, no. 2 (October 18, 2017): 99–112. http://dx.doi.org/10.7202/1041545ar.
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Emiliano Zapata (1879-1919) et Francisco « Pancho » Villa (1878-1923) sont deux figures légendaires de la mémoire collective de la Révolution mexicaine (1910-1920). Nous analysons la manière dont l’histoire de ces hommes d’action est travaillée par le mythe sous la forme d’images. Nous verrons la distinction qui s’impose entre les mythes populaires nés localement à partir du processus révolutionnaire et le mythe national véhiculé par l’Etat postrévolutionnaire à partir de 1920. Nous trouvons ici confirmation de la thèse avancée par Roland Barthes dans Mythologies, selon laquelle la révolution elle-même n’est pas un processus mythique puisqu’elle est caractérisée par l’action. Le mythe ne s’élabore qu’une fois que le processus se fige. L’analyse vise à libérer l’histoire de la Révolution du mythe pour mieux l’interroger en tant que moment privilégié du politique.
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Kennedy, Liam. ""It's the Third World Down There!": Urban Decline and (Post)National Mythologies in Bonfire of the Vanities." MFS Modern Fiction Studies 43, no. 1 (1997): 93–111. http://dx.doi.org/10.1353/mfs.1997.0009.
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Bartlett, Alison. "Reading the ‘Gold Coast Symphony’ in Thea Astley’s The Acolyte." Queensland Review 26, no. 2 (December 2019): 232–44. http://dx.doi.org/10.1017/qre.2019.29.
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AbstractThea Astley is a figure who is strongly associated with music, both in her life interests and in her writing rhythms and allusions; this article investigates the uses of music in her 1972 novel The Acolyte. Drawing on a recent genre of critical musicology that understands music to be a social practice, The Acolyte is read in relation to mid-twentieth-century cultural debates around the development of a distinctive Australian classical music. Centring on the blind pianist turned composer Jack Holberg, The Acolyte is grounded in the Gold Coast hinterland as an inspiring and generative landscape, in contrast with the desolate outback favoured in national mythologies. Holberg’s ‘Gold Coast Symphony’, arguably the turning point of the novel, imaginatively writes this coastal fringe of urban debauchery into the vernacular of classical music through its performance in conservative 1960s Brisbane. In this article, I read The Acolyte as a novel positioned within an Australian musicological history that intersects with the poetics of place, the politics of gender and sexuality, and ongoing national formations through cultural production.
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Bogomilova, Nonka. "A philosophical approach to the 'religion - national mythology' synthesis." Filozofija i drustvo 20, no. 3 (2009): 83–96. http://dx.doi.org/10.2298/fid0903083b.
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The paper analyses the philosophical aspects of the 'religion - national mythology' synthesis. The main directions of the study are as follows: 1. Both on the individual and social plan, the orientation of the transcending universalizing power of religion could vary depending on the macro-social movements a community /or an individual/ is involved in. For the individual as for the community, religion could be a cultural position transcending ego and ethno-centrism, mono-cultural tendencies; in situations of internal differentiation and disintegration of these entities, the universalizing binding role of religion is partialized and determined by various social groups, who are often in opposition to each other due to their economic political, ethnic, psychological features; 2. This process is usually related to the invalidation of universally uniting religious-moral bonds and values and intensification of differences: power, property, doctrinal differences to a shift of the weight center from internal spiritual movements /particularly typical of mysticism, asceticism, priesthood/ on to practical social action - reformist heresies, the various practical theologies of revolution, liberation, the religious-motivated wars; 3. When reduced to an ethnic, political, or state emblem, religious affiliation to Judaism, Islam Orthodoxy, Catholicism, Protestantism has become and still remain a tool for the sacralization of military and political conflicts. In religion-motivated conflict situations, opposing parties de-sacralize their Sacred Books as their acts contradict the books' moral content; 4. The power of historical mythologies is in reverse proportion to the capacity of a nation to periodically renew its social life world - its psychological attitudes labour relations, political stereotypes; 5. In this type of situation religion is usually reduced to 'belonging', as G. Davie put it, at the expense of 'believing' and a corresponding moral behavior. The religious universe becomes thus subordinated to partial group values, instead of standing above them.
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Anagnostou, Yiorgos. "Private and public partnerships: The Greek diaspora’s branding of Philotimo as identity." Journal of Greek Media & Culture 7, no. 1 (April 1, 2021): 3–25. http://dx.doi.org/10.1386/jgmc_00025_1.
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This article recognizes the discourse of Philotimo as a prevalent mode of the diaspora’s representation of national identity in the context of the Greek debt crisis. It shows how this narrative adheres to the cultural technologies of nation branding to establish a positive Greek self-representation and in so doing, countering the crisis-related international devaluation of the national image. This cultural rehabilitation functions as a mode of governmentality: it seeks to shape the global perception of Greece and Greek identity for several interrelated purposes. First, in endowing value to Greek identity, it aims to restore national credibility and in turn cast Greece as an attractive destination for foreign investments. In this capacity, the narrative links national culture with global capitalism. Second, in redeeming the Greek nation as a moral nation, the branding fosters diaspora solidarity to Greece as a moral imperative. Notably, the purpose of the branding enterprise is not to merely disseminate a favourable image globally, but also to constitute Greek identity in the diaspora and Greece. Operating at the intersection of national, transnational and global processes, the narrative requires analysis that extends beyond the conventional framework of diaspora‐homeland relations. The Greek branding enters a broader politics in which countries deploy their national cultures to position themselves competitively within global capitalism. From this angle, the article identifies an emergent diaspora political form ‐ a partnership between private and civic organizations ‐ which asserts authority to represent Greek identity globally for the purpose of economic, social and cultural gains. It concludes with a reflection about the social and political implications of this branding, as well as the role of scholars who write about this phenomenon, and more broadly about Greek national mythologies.
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GOLDIE, MARK. "THE ANCIENT CONSTITUTION AND THE LANGUAGES OF POLITICAL THOUGHT." Historical Journal 62, no. 1 (November 5, 2018): 3–34. http://dx.doi.org/10.1017/s0018246x18000328.
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AbstractHistorians of political thought speak of ‘languages’ of politics. A language provides a lexicon, an available resource for legitimating positions. It is looser than a ‘theory’, because protean, and not predictive of particular doctrines. Some languages attract considerable scholarly attention, while others languish, for all that they were ambient in past cultures. In recent scholarship on early modern European thought, natural law and civic humanism have dominated. Yet prescriptive appeals to national historiographies were equally pervasive. Many European cultures appealed to Tacitean mythologies of a Gothic ur-constitution. The Anglophone variant dwelt on putative Saxon freedoms, the status of the Norman ‘Conquest’, whether feudalism ruptured the Gothic inheritance, and how common law related to ‘reason’, natural law, and divine law. Whigs rooted parliaments in the Saxonwitenagemot; though, by the eighteenth century, ‘modern’ Whigs discerned liberty as the fruit of recent socio-economic change. Levellers and Chartists alike talked of liberation from the ‘Norman Yoke’. These themes were explored from the 1940s onwards under the stimulus of Herbert Butterfield; one result was J. G. A. Pocock's classicAncient constitution and the feudal law(1957).
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Kristensen, Dorthe Brogård, Heidi Boye, and Søren Askegaard. "Leaving the milky way! The formation of a consumer counter mythology." Journal of Consumer Culture 11, no. 2 (July 2011): 195–214. http://dx.doi.org/10.1177/1469540511402449.
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In this article we present the emergence of a consumer community resisting a national mythology that milk is a central constituent of a healthy life style. This unfolds in a contemporary consumptionscape in which the consumer body and health is the subject of a number of moralisms and counter moralisms. The case is an example of how commercial and official (moral) definitions of health and collective identity are reinterpreted in the establishment of a counter-mythology. This counter-mythology contests an alleged conspiracy between industry and public health authorities. Dairy producers have expropriated the structural mythological ties between milk and the nurturing aspects of family, a process which is underpinned by medical discourses that point to the connection between health and milk consumption. It explores the formation of a counter consumer mythology as it unfolds in the interaction between self-proclaimed experts and consumer-to-consumer communication. We detect four stages in what we suggest is a recursive, for example, non-linear, process of consumer community formation. Finally, the emergent mythologies and moralism from these processes are discussed.
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Attié, Francisco. "Love for the Colonizer: Literary and Psychoanalytic Investigations of Brazil's Foundational Trauma." Interdependent: Journal of Undergraduate Research in Global Studies 2 (2021): 1. http://dx.doi.org/10.33682/mn24-v7av.
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The Brazilian cultural and political project began in 1822 with the end of colonization. At its outset, colonization stood fictitious in its enormous power to shape reality. In Latin America there was a confluence between the politicians and writers of the 19th century that guaranteed wholly pervasive foundational mythologies—the people building the legal-political state were also setting the mythological ideology of the nation in stone. As such, foundational myths served to unify the people under a common national banner. However, in their attempts to overcome the ghost of colonization, they ended up guaranteeing a wholly pervasive structure wherein the repressed trauma could fester. In Brazil, foundational works, like José de Alencar's Iracema, instead of rejecting the trauma of colonization, engendered myths that repressed it, romanticizing a narrative for the people to fall in love with their colonizer. This love, I argue, led to a specific cultural complex that induces a repetition compulsion of the original traumatic event up to this day, guaranteeing unconscious entrapment and a constant return and submission to the figure of the colonizer.
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Decter, Leah. "Dis/locating Preferential Memory within Settler Colonial Landscapes: A Forward-Looking Backward Glance at Memoration’s Per/formation." Performing (in) Place: Moving on/with the Land 7, no. 1-2 (January 20, 2022): 51–72. http://dx.doi.org/10.7202/1085312ar.
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The degree to which authorized sites of commemoration such as monuments perpetuate deep-rooted practices of selective remembering and forgetting in settler states, and in doing so, help to entrench narratives and mythologies that mask ongoing colonial occupation and violence while denying Indigenous sovereignty, has arguably never been more evident. While official sites of remembrance undoubtedly shape the dominant imaginary, vernacular forms of commemoration exerted implicitly and explicitly in everyday life are also powerfully influential in the circulation of the nation’s ascendant ideation as what Audra Simpson calls “narration[s] of truth.” This paper will examine the ways “memoration,” an artistic/performance methodology I have developed through my inter-media art practice and scholarship, performs interventions into commemoration in the guise of public, national, and personal memory. As an adaptable and inherently relational, embodied and place-based methodology, memoration offers a framework of in Andrew Herscher's terms, “remembering otherwise”: one that activates a reckoning with the intergenerational responsibilities of being-in-relation, in my case as a white settler, on Indigenous lands that are at the same time “occupied” and unceded.
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Shellam, Tiffany, and Joanna Sassoon. "‘My country’s heart is in the market place’: Tom Stannage interviewed by Peter Read." Public History Review 20 (December 31, 2013): 94–103. http://dx.doi.org/10.5130/phrj.v20i0.3747.
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Tom Stannage was one among many historians in the 1970s uncovering histories of Australia which were to challenge national narratives and community memories. In 1971, Tom returned to Western Australia after writing his PhD in Cambridge with the passion to write urban history and an understanding that in order to do so, he needed an emotional engagement with place. What he had yet to realize was the power of community memories in Western Australia to shape and preserve ideas about their place. As part of his research on the history of Perth, Tom saw how the written histories of Western Australia had been shaped by community mythologies – in particular that of the rural pioneer. He identified the consensus or ‘gentry tradition’ in Western Australian writing. In teasing out histories of conflict, he showed how the gentry tradition of rural pioneer histories silenced those of race and gender relations, convictism and poverty which were found in both rural and urban areas. His versions of history began to unsettle parts of the Perth community who found the ‘pioneer myth’ framed their consensus world-view and whose families were themselves the living links to these ‘pioneers’.
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Mazurek, Marcin, and Justin Michael Battin. "Americar Dreams (An Introduction)." Review of International American Studies 14, no. 2 (December 19, 2021): 14–24. http://dx.doi.org/10.31261/rias.12822.
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Even though Baudrillard’s catchy piece of advice as for the most effective method of exploring America’s landscapes (both real and imaginary) comes from his postmodernist travelogue limited to its titular country, it is probably difficult for anyone interested in contemporary car cultures not to extend Baudrillard’s praise of the driving experience and perceive it in cognitive rather than transportation terms, not necessarily bounded by national borders. True, American driving culture and all its related contexts—its remarkable history, its contribution to social mobility, its spectacular cars, its mythologies, the list goes on and on—is not only the oldest one historically, but—given its ties with American life-styles, politics, social stratification and the overall consumerist mindset—also the most extreme one. From Henry Ford’s Model T storming millions of American households at the beginning of the 20th century to Elon Musk’s Tesla Roadster shot into space in the second decade of the following one, cars have shaped American horizons, both private and collective, like no other machine. This introductory text presents the concept of the present issue of RIAS as well as the concepts underlying its feature texts.
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Finnsson, Ari Hallgrímur. "“Louis Must Die, Because the Nation Must Live”: Blood, National Regeneration, and the Execution of Louis XVI." Canadian Journal of History 57, no. 1 (March 1, 2022): 1–21. http://dx.doi.org/10.3138/cjh-57-1-2021-0069.
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When Louis XVI was executed by guillotine on 21 January 1793, he became the central figure in two competing narratives of national regeneration. For revolutionaries, his death established and baptized the new republic in the king’s blood. For royalists, Louis became a Christ-like martyr whose sacrifice would eventually save France from the sin of the Revolution. This article argues that narratives of the execution of Louis XVI provided symmetrically opposite interpretations of the events of 1793. Blood figured importantly in the rhetoric of both groups in almost exactly the same kinds of ways and relied heavily in both cases on the traditions of the pre-revolutionary era. Ultimately, the article seeks to use the symbolic power of Louis’s blood to trace important lines of continuity between the ancien régime, the Revolution, and the Bourbon Restoration. Paying attention to this continuity has two important effects. First, bringing the Revolution and the Restoration into conversation reveals the existence of a common emotional framework. In both cases, political culture operated in part along an interplay of vengeance and sacrifice, symbolized in the form of Louis’s blood. This emotional framework reveals the ways in which Revolutionary narratives about Louis XVI were transpositions of royal mythologies, rather than rejections of them. The continuity of this framework in ultra-royalist attempts to re-establish the legitimacy of the Bourbon regime points to the hybridity of the monarchy after the Revolution and to how the trauma of Revolution was key in narratives of Bourbon authority. Second, exploring the symbolic value of Louis’s blood points to the underlying tensions during this period produced from the coexistence, rather than the replacement, of spectacular, visual notions of sovereignty in the body of the king or of the people, with the emerging authority of legislative bodies and the written word of the law.
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Vernon, Kathleen M. "Remaking Spain: trans/national mythologies and cultural fetishism in The Devil is a Woman (Sternberg, 1935) and Cet obscur objet du désir (Buñuel, 1977)." Journal of Romance Studies 4, no. 1 (March 2004): 13–27. http://dx.doi.org/10.3828/jrs.4.1.13.
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Gabunia, Kakha. "Some Important Factors Hindering the Civic Integration of Ethnic Minorities." International Journal of Multilingual Education X, no. 2 (December 24, 2021): 35–48. http://dx.doi.org/10.22333/ijme.2021.18002.
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The purpose of this article is to compile and group the list of problems that hinder the integration of ethnic minorities in the political, economic and cultural life of the country, based on research conducted by various organizations over the past 10 yearს. According to these studies, the main problem is, on the one hand, the language barrier and, on the other hand, ethnic-nationalist tendencies and stereotypes. These national mythologies and notions play one of the crucial roles in the formation of national self-identification. Ethno-nationalist tendencies are strong both in minorities and in ethnic Georgians. There are several factors behind the emergence of the ethnonationalism in Georgia First of all, it is the legacy of Soviet totalitarianism, as well as the result of the current socio-political situation. Understanding these two factors will give us a better answer as to why ethnic-nationalist sentiments are still prevailing in Georgia and why the integration of the ethnic minorities is hindered, despite being repeatedly declared by the state. The language barrier of ethnic minorities is also an important problem in the process of integration into society. The education system should make the knowledge of the state language accessible to ethnic minorities and, at the same time, ensure the protection of minority languages. To do this, the state must maximize and encourage local staff; The general system of education should ensure the upbringing of the citizen of the country and not put any group (even the majority) in an advantageous situation. show the advantage of any (even the majority) group.
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Datta, Ayona. "Postcolonial urban futures: Imagining and governing India’s smart urban age." Environment and Planning D: Society and Space 37, no. 3 (October 4, 2018): 393–410. http://dx.doi.org/10.1177/0263775818800721.
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This paper examines the ‘future’ as a blueprint for social power relations in postcolonial urbanism. It addresses a crucial gap in the rich scholarship on postcolonial urbanism that has largely ignored the ‘centrality of time’ (Chakrabarty, 2000 ) in the politics and speed of urban transformations. This paper takes postcolonial urbanism as a ‘colonisation of/with time’ (Adam, 2004 ) that reaches across spaces, scales and times of the past, present and future to produce cities as spatio-temporal entities. Using the lens of ‘futuring’ (Urry, 2016 ) as a practice of imagining and governing cities through speed, this paper analyses India’s national 100 Smart Cities Mission through a set of popular myths that create a dialectic relation between past and future. It suggests that smart cities in India are marked by the deployment of two parallel mythologies of speed – nationhood and technology. While the former refers to a mythical moral state, the latter refers to transparent and accountable governance in order to produce smart cities in the image of the moral state. The paper concludes that while postcolonial future time is imagined at the scale of the smart city, there is a simultaneous recalibration of its governance at the scale of the nation.
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Nair-Venugopal, Shanta. "An interactional model of English in Malaysia." Asian Business Discourse(s) Part II 16, no. 1 (May 11, 2006): 51–75. http://dx.doi.org/10.1075/japc.16.1.04nai.
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This article argues for an interactional model of English as contextualised language use for localised business purposes. Two observations on the ground provided the impetus for the argument. One, that business communication skills training in English in Malaysia is invariably based on the prescribed usage of commercially produced materials. Two, that communication skills training in English is a lucrative model-dependent industry that supports the logic of the triumphalism of specific models of English as an international or global language (Smith 1983; Crystal 1997), or as the language of international capitalism. Yet a functional model of interaction operates actual workplace settings in Malaysia. Such evidence counters marketing mythologies of purportedly universal forms of language use in business contexts worldwide. It exposes the dichotomy that exists between the prescribed patterns of English usage such as those found in the plethora of commercially produced materials, and those of contextualised language use, as business discourse in real-time workplace interactions. Not least of all, it provides support for an indigenous model as an appropriate response to a pervasive global ideology at work. To ignore this phenomenon is to deny the pragmatic relevance of speaking English as one of the languages of localised business which is just as vital for national economies as the big business of international capitalism.
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Jackson, Stephen. "Sons of Which Soil? The Language and Politics of Autochthony in Eastern D.R. Congo." African Studies Review 49, no. 2 (September 2006): 95–124. http://dx.doi.org/10.1353/arw.2006.0107.
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Abstract:The recent wars in the DR Congo have led to a marked upsurge in both elite and popular discourse and violence around belonging and exclusion, expressed through the vernacular of “autochthony.” Dangerously flexible in its politics, nervous and paranoid in its language, unmoored from geographic or ethno-cultural specificity, borrowing energy both from present conflicts and deep-seated mythologies of the past, the idea of autochthony has permitted comparatively localized instances of violence in the DRC to inscribe themselves upward into regional, and even continental logics, with dangerous implications for the future. This article analyzes how the “local”/“stranger” duality of autochthony/allochthony expresses itself in the DRC through rumors, political tracts, and speeches and how it draws energy from imprecise overlaps with other powerful, preexisting identity polarities at particular scales of identity and difference: local, provincial, national, regional. Across each, autochthony operates as a loose qualifier, a binary operator: autochthony is adjectival, relational rather than absolute, policing a distinction between in and out, and yet not indicating, in itself, which in/ou t distinction is intended. Thus many speak of “Sons of the Soil,” but of which soil, precisely? The slipperiness between different scales of meaning permits the speaker to leave open multiple interpretations. This indefiniteness is a paradoxical source of the discourse's strength and weakness, suppleness and nervousness, its declarative mood and attendant paranoia.
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Markowski, Marcin. "Szata graficzna pieniędzy papierowych emitowanych na terenach okupowanych przez wojska niemieckie podczas pierwszej wojny światowej." Rocznik Polsko-Niemiecki, no. 23 (April 29, 2015): 17–48. http://dx.doi.org/10.35757/rpn.2015.23.02.
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The occupation authorities set up their own institutions that issued their own legal tender banknotes in the territories of the Russian Empire and the Kingdom of Romania occupied by the German army during World War I. The introduction of paper money with a new graphic design began in the middle of 1916.Lower denominations of ostrubles and ostmarks, designed for areas east of the Ober-Ost, had the poorest layout of all the money issued by the Germans in the occupied territories in the East – they were embellished only by an ornamental drawing. In contrast, the highest denominations – 100 ostrubles, 100 and 1,000 ostmarks – had a very extensive iconography, which distinguished them from paper money earmarked for the occupied territories in Eastern Europe. Banknotes intended for the General Government of Warsaw had the most national character due to the presence of the White Eagle on the intense red background. In contrast, apart from the language, paper money intended for other occupied territories did not have any graphic features that would be targeted at ethnic groups such as the Lithuanians, Latvians and Romanians. The layouts of these banknotes contain references also to the Greek and Roman mythologies. These references include male and female busts and a group of characteristic attributes that suggest that these are images of Demeter, Athena, Hermes and Ares.
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Loewen, Royden. "Beyond the Monolith of Modernity: New Trends in Immigrant and Ethnic Rural History." Agricultural History 81, no. 2 (April 1, 2007): 204–27. http://dx.doi.org/10.1215/00021482-81.2.204.
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Abstract This article suggests that the idea of "modernization," the uni-linear transition from peasantry to commercial agriculture, has shaped much of the writing of rural immigrant communities during the twentieth century. It also suggests that the history of immigrant and ethnic farm communities has begun to take a different tack during the last decade. This change reflects trends in the broader historiography of settlement society, including a shift from social history to cultural history. Modernity is no longer seen as an unrelenting force, natural and dominant in character. Rather postmodernity’s concern with fragmentation and asymmetry, and the linguistic turn with its fixation on cultural invention and created mythology, seemed evident. Regional, national, and international-based studies alike reflect this new research agenda, and this article highlights seven books in particular. Three, focusing on settler society and rural culture in regional, national, and transnational variations, describe modernity in particular; they see the very idea of change, once seen as inevitable and inexorable, as constructed, invented, and contrived. Three others are local studies of specific ethnic rural groups in which the immigrant or ethnic farm community stands at a cross current to a commercializing countryside, contesting and subverting the very intentions of the agents of the market economy and state interests. The final book is the author’s own recent work in comparative history, Diaspora in the Countryside: Two Mennonite Communities and Mid-Twentieth Century Rural Disjuncture. The two central words "diaspora" and "disjuncture" suggests that these communities, one located in Canada and the other in the United States, responded to economic changes through a diversity of lifeworlds, including farm commercialization, urbanization, and a conservative recreation of an old order agraria. These Mennonites created a set of contradictory mythologies and master narratives that sought to bring teleological sense, social order, and meaning to inchoate and fragmented cultures. The seven books thus acknowledge quotidian complexity, ethnic variation, and national and regional difference. They are representative of what appears to be a wider trend in the academy of North American rural history.
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Figuera, Renee. "Critical cultural translation." Translating Creolization 2, no. 2 (December 23, 2016): 195–219. http://dx.doi.org/10.1075/ttmc.2.2.02fig.
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This case study uses tools from Critical Discourse Analysis and Translation Studies to explain the translation of Creole aesthetics in thirty-two written folktales of Trinidad, after World War I. The serial publication of these local folktales within the Trinidad Weekly Guardian and the Argos newspapers coincided with a period of cultural transformation in Trinidad, when local newspapers became the caretakers of a national literature in print. The researcher uses translation as a metaphor to critically analyze the process and function of intercultural transfer between oral and written folktale cultures, while showing how intercultural translation was effected in the folktale, at this time. In the final analysis, the study traces the forward reach of translating creolization beyond the period of WWI, into a period that is better known for the foregrounding of the Creole under class, in the short stories of Beacon and Trinidad of 1929 to 1930. It is a significant study because it identifies many translation shifts in Creole culture towards establishing the conventions of the modern short story of the 1930’s. In particular, the re-writing of oral tales enabled a discursive shift in focus in favor of the ordinary class, race-relations in society, the melding of folk mythologies for didactic purposes, and a language shift from the folktale’s French-Creole language base to an English-oriented literate culture. In this way, it perpetuated a neo-colonial agenda of translating creolization as the discursive recolonization of Creole folktale culture with exocentric conventions.
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Webber, Jeffery R. "Latin American Neostructuralism: The Contradictions of Post-Neoliberal Development, Fernando Ignacio Leiva, Minneapolis: University of Minnesota Press, 2008." Historical Materialism 18, no. 3 (2010): 208–29. http://dx.doi.org/10.1163/156920610x532299.
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AbstractThis review-essay offers an extended engagement with Fernando Ignacio Leiva’s Latin American Neostructuralism, one of the most important contributions to contemporary Latin-American political economy. It situates Leiva’s critique of neostructuralism against the wider backdrop of Latin America’s contradictory turn to the Left since the late 1990s, and compares the treatments of change in Latin-American capitalism over the course of the twentieth and early twenty-first centuries developed by the schools of classical structuralism, neostructuralism, and neoliberalism. The essay finds that Leiva’s critique of neostructuralism and his explanation for its influence on large segments of the region’s Left is the best work on the topic currently available in English. Leiva systematically demolishes neostructuralism’s claim to be a progressive alternative to neoliberalism. At the same time, it is argued that Leiva’s theoretical framework is compromised by its uncritical adoption of categories from French regulation-theory, and its nostalgia for elements of classical structuralism and its associated development-model of import-substitution industrialisation. Further, it is found that Leiva’s implicit attachment to certain myths propagated by the Marxism of the Second and, especially, Third Internationals regarding the national bourgeoisie’s role in Third-World capitalist development leaves him unduly dogmatic about the necessity, and unduly optimistic about the possibility, of building a progressive stage of capitalism in Latin America today. The same mythologies prevent Leiva from drawing the appropriate conclusions as regards the urgent necessity of rebuilding the socialist project in Latin America and internationally.
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Aleksandrowicz, Marta. "Toward a Tender, Decolonial, Feminine Universality in Olga Tokarczuk’s Flights." Polish Review 66, no. 3 (October 1, 2021): 21–41. http://dx.doi.org/10.5406/polishreview.66.3.0021.
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Abstract Can literature re-imagine universality in a way that would not be an expression of an underlying urge toward homogeneity and totality? Beginning with the remarks from Olga Tokarczuk’s Nobel Lecture “The Tender Narrator” where she calls for literature to “universalize our experience” that involves—somewhat counterintuitively—a tender attunement to the fragment, this article discusses a new, paradoxical, feminine formulation of universality in Tokarczuk’s bestseller Flights. By analyzing mobilizations of flight in the novel, the article suggests its universal is woven out of “the shadows of consciousness,” untranslatable idioms of language, pagan Slavic mythologies, old Slavic sect of Bieguni that is virtually unknown in Eastern Europe, and forgotten historical figures and incidents that the narrator “tenderly” narrates. It proposes that universality in Flights emerges as an ethical and political question of reading, translating, and writing across not only national, social, historical languages and contexts, but also across itinerant and fractured subjectivities, languages, myths, and temporalities embedded within the fabrics of Tokarczuk’s novel. This universal is also structured of ambivalent capitalist presents and socialist pasts—though not explicitly addressed, post-socialist transition surfaces here as the unresolvable political, temporal, and subjective liminality. Finally, the article proposes that Tokarczuk’s unique formulation of universality in terms of attention to the fragmentary, forgotten, and fleeting informs recent decolonial, emancipatory attempts in Eastern European feminist scholarship and offers a way out of a certain deadlock created by the frequent dismissal of universality due to its association with the patriarchal status quo and the repression of difference.
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Hailey, Charlie. "Camping off the grid in the grid: Between hospitable space and inhospitable land." Public 31, no. 61 (December 1, 2020): 36–89. http://dx.doi.org/10.1386/public_00027_1.
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When the last U.S. Census canvassed Slab City, a remote, self-governed community of artists, retirees, anarchists and homeless people in southern California’s desert, most of its residents claimed ownership of the plots they occupied as “free and clear.” And yet Slab City itself occupies land that is public, as firm in this designation as the resolve of those who live there. Often called the “last free place,” this square-mile plot is one of the remaining Section 36 areas, which were originally reserved for the state’s public schools when each township was laid out by the National Ordinance’s land surveys that blanketed the American West in an invisible but all-encompassing grid. Consequently, the state of California hosts an array of one-square mile pockets of land. Among these, Slab City is a camp that bears the ongoing question of how land—environmentally inhospitable yet relatively hospitable in its public status—might host practices of self-determination, self-regulated community, and national identity. Veritable blind spots of land management, Section 36 areas contrast other more regulated, though comparable, practices on public and private lands. The Bureau of Land Management oversees Long Term Visitor Areas where campers can park trailers across vast territories for extended periods of time, and Walmart plays host to cross-country travelers who overnight in its parking lots—a permutation of recreational camping known as boondocking. But what happens in the absence of oversight? In places where the campsites become permanent? In times when those living there have arrived not only by choice but also in many cases out of necessity? Legacies of a country’s organizational matrix, Section 36’s pockets of land linger as residual pieces of frontier mythologies, as testaments of the arbitrariness of the grid and its land policies, and as fertile ground for alternative practices of adapting to inhospitable environments and making home in improvised communities. This essay seeks to understand how Section 36 land hosts contemporary intersections of public space and freedom.
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Scales, Leonard E. "At the Margin of Community: Germans in Pre-Hussite Bohemia." Transactions of the Royal Historical Society 9 (December 1999): 327–52. http://dx.doi.org/10.2307/3679408.
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Arguably, the single most important dimension in the existence of any community, medieval or modern, is its members' shared conviction that it exists, and that its existence represents a significant bond between them. The central and later Middle Ages have been viewed as a period of particular importance for the growth of such self-consciousness - and for its growth, particularly among those large political communities which Susan Reynolds suggests we call ‘regnal’, and which many medievalists appear happy to refer to as ‘national’. As Reynolds showed, communities of this sort evolved legitimising mythologies which overlay existing structures of government with notions of ancient and primal ethnic solidarity, and thus placed such communities, imaginatively, outside the normal processes of contingency and change. Challenging questions therefore arise if we call to mind the many new political formations which were established during this period, which saw the extension into neighbouring regions, by both violent and peaceful means, of the political and social forms characteristic of continental western Europe. The new settlements had not only to be organised and defended physically, but also explained and justified. A vocabulary of argument thus evolved to account for their existence and to illuminate their relationships with existing political and social structures. In formulating this vocabulary, however, writers were con-fronted by the strong impulse in medieval thought to lay upon all significant communities a veneer of timelessness, or at least of antiquity. How this obstacle was overcome for particular new communities doubtless has many specific answers. But an obstacle it must surely have been, and the study of how — or whether — it was surmounted in any given instance is thus inherently worth while.
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Gottelier, Lena. "Erityinen paikallisuus, yhteinen tulevaisuus." AVAIN - Kirjallisuudentutkimuksen aikakauslehti, no. 2 (July 3, 2017): 25–44. http://dx.doi.org/10.30665/av.66200.
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Special Locality, Mutual Future. Ethnofuturism in Contemporary Finnish Poetry
In this article I study three contemporary Finnish collections of poetry; Jyrki Heikkinen ́s Pois voihke ja valitus! (2004), Johanna Venho ́s Yhtä juhlaa (2006) and Ville Hytönen ́s Karsikkopuu (2011), by focusing on such features that can be interpreted as ethnofuturistic. ese features include, for instance, the use of intertextual allusions to lyric or epic folk poetry and the use of archaic words and historical cultural meanings as a part of new poetry, hence the intention to oppose ethnopraeterism. Proximity to the forests, nature and their inhabitants, as well as their mythologies seem to be a mutual feature of Finnish poetry inspired by ethnofuturism. There is also a strong link to the Finno-Ugric language family which makes the poetry both culturally and geographically transnational.
Ethnofuturistic readings of poetry allow the reader to realize the uniqueness of the language that has developed in this environment through several centuries and also how it has created various ways to express one ́s experiences of life. Ethnofuturistic readings of poetry can also pass on knowledge of the relationship between man and nature that modern people seem to have lost. This is crucial in the attempts to find ecologically sustainable forms of living. In the ethnofuturistic context the term ‘national’ does not mean nationalism but locality, which seems to emphasize cultural diversity and the fusion of local and global. Further research is needed in order to examine whether ethnofuturistic art could supply the means to understand or redefine the entire concept of nationhood.
Keywords: ethnofuturism, contemporary Finnish poetry, folk-poetry
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Levsen, Sonja. "Book Review: John F. Williams, Modernity, the Media and the Military: The Creation of National Mythologies on the Western Front, 1914—1918, Routledge: Abingdon, 2009; xii + 249 pp.; 9780415375054, £85.00 (hbk)." European History Quarterly 41, no. 2 (April 2011): 377–79. http://dx.doi.org/10.1177/02656914110410020553.
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Ivanov, Nikolay N. "Mythologems of the East in M.Gorky’s artistic consciousness." World of Russian-speaking countries 4, no. 10 (2021): 101–11. http://dx.doi.org/10.20323/2658-7866-2021-4-10-101-111.
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The aim of the work is an important scientific historical and literary problem: the role of the mythopoetic cultural code of the East in the artistic consciousness of M. Gorky, an outstanding representative of Russian neorealism. The objectives of the work are to clarify the definition of the cultural mythopoetic code of the East, to link the mythologems of the East and artistic consciousness, philosophy, aesthetics and imagery of Gorky's prose. The influence of the mythologems of the East on Gorky is considered in terms of Russian neorealism evolution, its artistic, ontological and aesthetic searches. The author identifies a diverse embodiment of the mythologems of the East in the form of motifs, archetypes, images in Gorky's works. The most significant results of the work are as follows. The description is given of the historical-literary and personal-biographical motives of Gorky's fascination with the Eastern cultural myth; the artistic types of Gorky's works generated by this fascination are established; the latter are presented in the context of his creative evolution. The approaches to Gorky's artistic and journalistic heritage, his epistolary works have given rise to an original view of the writer’s creativity and allowed us to broaden the existing ideas about the type of Gorky's artistic thinking. The paper gives a new evaluation to a number of well-known works. Gorky's artistery is considered in the context of neo-mythologism relevant to Russian prose of the XX century. The author has enriched scientific understanding of the complex phenomena in Russian literature in the first third of the XX century. The close and fruitful connections of Gorky's worldview and creative work with the myth of the East allowed us to see quite a different worldview and aesthetic guidelines of the writer, to understand his main aspiration, which is to answer the eternal questions of existence, the universe and the national character. The work is addressed to philologists, literary critics, researchers of the XX century Russian literature and culture, to teachers and students.
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Murdihastomo, Ashar. "GANESHA TANPA MAHKOTA DALAM PUSARAN RELIGI MASYARAKAT JAWA KUNA (SEBUAH KAJIAN PERMULAAN)." KALPATARU 29, no. 1 (July 15, 2020): 1–14. http://dx.doi.org/10.24832/kpt.v29i1.700.
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Abstract. The Ganesha statue without a crown is one of the unique depictions of archeological remains in Indonesia. These statues can be found in several areas such as Temanggung, Pekalongan, the National Museum, and Yogyakarta. This uniqueness is a reason to be appointed in an initial assessment. This is because no one has ever discussed this topic. Therefore, the challenge to be raised on this occasion is about the Ganesha in the community regarding their portrayal in the form without a crown? The objective to be achieved from this discussion is a discussion of Javanese society related to the previous discussion. In answering these questions, qualitative research methods are used by taking secondary data from a literature review. The approach used in this review discusses the iconology proposed to explain the background of phenomena that occur through related stories or mythologies. Through an analysis of the results, offering three initial responses to the crownless Ganesha statue, related to the story of Ganesh who prevented Ravana from bringing Atmalinga to Lanka, the spread of Gupta art in Southeast Asia, and related to traditions outside the palace.
Keywords: Ganesha, Ancient Java, Brahmin
Abstrak. Arca Ganesha tanpa mahkota merupakan salah satu bentuk penggambaran unik dari tinggalan arkeologi di Indonesia. Keberadaannya diketahui terdapat di beberapa wilayah seperti Temanggung, Pekalongan, dan Museum Nasional. Keunikan tersebut menjadi alasan untuk diangkat dalam sebuah kajian permulaan. Hal ini dikarenakan belum pernah ada kajian yang membahas topik tersebut. Oleh karena itu, permasalahan yang coba diangkat pada kesempatan ini adalah bagaimana posisi dewa Ganesha di lingkungan masyarakat pada penggambarannya dalam wujud tanpa mahkota? Tujuan yang ingin dicapai adalah mengetahui pandangan masyarakat jawa Kuno terkait dengan keberadaan arca tersebut. Dalam upaya menjawab permasalahan tersebut, digunakan metode penelitian kualitatif dengan mengambil data sekunder dari kajian pustaka. Pendekatan yang digunakan pada kajian ini adalah pendekatan ikonologi, yang berusaha untuk menjelaskan latar belakang keberadaan fenomena tersebut melalui kisah atau mitologi yang terkait. Melalui hasil analisis, diperoleh tiga asumsi awal terhadap keberadaan arca Ganesha tanpa mahkota, yaitu terkait dengan kisah Ganesha yang mencegah Rahwana membawa Atmalinga ke Lanka, terkait dengan persebaran gaya seni Gupta di Asia Tenggara, dan terkait dengan tradisi luar keraton.
Kata kunci: Ganesha, Jawa Kuna, Brahmana
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Kriklivets, E. V. "MYTHOPOETICS OF NOVELS BY V. SHUKSHIN “VIBURNUM RED” AND A. KUDRAVETS “RADANITSA”." Siberian Philological Forum 10, no. 2 (April 30, 2020): 16–26. http://dx.doi.org/10.25146/2587-7844-2020-10-2-39.
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In the last third of the twentieth century, Russian and Belarusian traditionalist prose activates mythopoetic archetypes, and there is a synthesis with individual elements of romantic, modernist and postmodern aesthetics. The purpose of the article is to identify national features of the appeal of Russian and Belarusian writers of the twentieth century to mythological structures (on the example of novels by V. Shukshin “Viburnum red” and A. Kudravets “Radanitsa”). The results of the study. Mythologism in the works by Russian and Belarusian writers in the last decades of the twentieth century is deeply conscious, reflective in nature, which determines the philosophical, intellectual orientation of their works. Separate mythologemes, reminiscences, allusions are used by writers so that they could be recognized by a reader and contain the “code” of the artistic message. The article reveals the ways V. Shukshin and A. Kudravets address mythological structures, the meaning and functions of the elements of mythopoetics in realistic prose. The author of the article notes that the compositional organization of the novels “Viburnum red” and “Radanitsa” correlates with the gospel parable of the prodigal son, which made it possible to reveal some existential issues that were relevant in the last third of the twentieth century
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Simões, Maria João. "Mythologies barthésiennes: différents stéréotypes et imagotypes." Revista Criação & Crítica, no. 30 (September 29, 2021): 15–28. http://dx.doi.org/10.11606/issn.1984-1124.i30p15-28.
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Roland Barthes, dans son œuvre Mythologies, interprète les signes de la société de son temps, surchargée de discours et d’images dont il faut comprendre la signification. Par ce biais, R. Barthes scrute les stéréotypes et les types sociaux. L’étude des stéréotypes se révèle importante pour comprendre la catégorisation stéréotypique étudiée par la Psychologie Sociale et l’Imagologie pour étudier la complexité des représentations littéraires. Cette étude vise à percevoir, dans un premier temps, certains aspects des représentations et des catégorisations culturelles ; dans un deuxième temps, nous noterons la reprise de la théorisation barthésienne par Stuart Hall dans ses réflexions sur les représentations culturelles et leur potentiel symbolique, essentiel au partage culturel. Dans un troisième temps nous examinerons comment la pratique interprétative, déclenchée dans Mythologies, se répercute sur les études imagologiques, en particulier, sur les auto-images nationales (imagèmes) véhiculée dans l’œuvre Nacional e Transmissível d´Eduardo Prado Coelho.
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ЗИМА, А. А. "TO THE QUESTION OF MYTHOPOETICS IN BATYRBEK TUGANOV’S WORKS." Известия СОИГСИ, no. 39(78) (March 31, 2021): 126–35. http://dx.doi.org/10.46698/vnc.2021.78.39.002.
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Рубеж XIX–XX вв. выявляет интереснейшие особенности культурных векторов, показывает пути синтеза и интеграции различных направлений и видов искусств, стилей, философских базисов мировоззренческих систем. Творчество одного из самых ярких осетинских писателей Батырбека Туганова развивалось в русле реалистической системы, заложенной русской литературной традицией XIX в. При этом его художественное мышление выстраивается под сильнейшим влиянием особенностей национальной осетинской культуры. В целом культура реализма XIX в. стремится к демифологизации. Но Туганов живет и творит на рубеже столетий, когда, наоборот, возрождается интерес к мифу, символу, древним шифрам искусства. В произведениях Батырбека Туганова можно выделить ряд мифопоэтических конструктов, рожденных в недрах архаической культуры осетин и обладающих сакральной образностью. Картина мира этого писателя сложна, многоуровнева, удивительно органична и емка в своей архитектонике реалистического сюжета и мифопоэтической вневременной сути образов и событий. Особенность почерка Туганова в том, что он всегда выписывает образы очень цельно, выпукло, фактурно. Автор доводит портреты персонажей и сюжетные линии до масштаба мифологической цельности восприятия. Такому принципу работы над литературным текстом могло способствовать дарование Б. Туганова-художника, навыки скульптора, живописца и рисовальщика, реализованный внутренний творческий механизм визуализации вербального образа. При чтении произведений Туганова психология человека, далекого от эпохи архаики, монтируется с синкретическим базисом нашего подсознания. Реализм Туганова становится генетическим продолжением глубокого и древнего мифологизма осетинской культуры, усиливает свои позиции и выходит на новый образно-семантический уровень. При том, что в произведениях Батырбека Туганова «Ханифа» и «Пастух Баде» анализируется целый ряд особенностей мифологического текста, Туганов остается реалистом. Его реализм в том, что писатель выявляет сбой в системе координат традиционного миропорядка, нарушение мифологической гармонии человека и мира. Неореалистический метод как будто «взламывает» древние коды установленного миропорядка, заставляя нас еще острее воспринимать мифологемы нашей культуры. The frontier of the XIX-XX centuries reveals the most interesting features of cultural vectors, shows the ways of synthesis and integration of various areas and types of arts, styles, philosophical bases of worldview systems. The work of one of the brightest Ossetian writers Batyrbek Tuganov developed in line with the realistic system laid down by the Russian literary tradition of the 19th century. At the same time, his artistic thinking is built under the strongest influence of the features of national Ossetian culture. The culture of realism of the XIX century strive for demythologization. But Tuganov lives and works at the turn of centuries, when, on the contrary, interest in myth, symbol, ancient ciphers of art is revived. In the works of Batyrbek Tuganov, a number of mythopoietic constructs born in the bowels of the archaic Ossetian culture and having sacred imagery can be distinguished. The picture of the world of this writer is complex, multilevel and surprisingly organic and capacious in its architectonics of a realistic plot and mythopoietic timeless essence of images and events. The peculiarity of Tuganov’s handwriting is that he always writes out images very whole, convex, factual. The author brings portraits of characters and storylines to the scale of mythological integrity of perception. This principle of work on a literary text could be facilitated by the talent of B. Tuganov-artist, the skills of the sculptor, painter and draftsman, and the implemented internal creative mechanism for visualizing the verbal image. When reading the works of Tuganov, the psychology of a person far from the period of archaic is mounted with the syncretic basis of our subconscious. Tuganov’s realism becomes a genetic continuation of the deep and ancient mythologism of Ossetian culture, strengthens its position and reaches a new figurative-semantic level. Despite the fact that the works of Batyrbek Tuganov “Hanifa” and “Shepherd Bade” analyze a number of features of the mythological text, Tuganov remains a realist. His realism is that the writer reveals a failure in the coordinate system of the traditional world order, a violation of the mythological harmony of man and the world. The neorealist method seems to “crack” the ancient codes of the established world order, forcing us to even sharper perceive the mythologies of our culture.
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Martinez, James, Ann Unterreiner, Antonette Aragon, and Phillip Kellerman. "Immigration Reform and Education: Demystifying Mythologies about Latina/o Students." Multicultural Learning and Teaching 11, no. 1 (March 1, 2016): 29–51. http://dx.doi.org/10.1515/mlt-2013-0014.
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AbstractIn this paper, the authors deconstruct commonly held mythologies about immigration to inform the critical discourse and support those educators who strive to be fair brokers of an inclusive educational system addressing the distinct needs of immigrant students. We (teacher educators and a community organizer) emphasize and clarify verifiable information that in fact refutes seven prevalent mythologies often articulated in the public debate. In our observations and experiences, this misinformation impacts decisions and fosters biases about Latina/o immigrants in the educational field, particularly impacting students from Mexico and Latin American countries. By debunking misinformation, we seek to inform a thoughtful discourse as advocates engaged to positively influence how these students are viewed by educators. This paper highlights evidence needed to advance the learning and educational success of Latina/o students. The hope of the authors is for a more thoughtful recognition of the immigrant student plight in the face of a nationally politicized and criminalized immigration stance.
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Myung-sook Huh. "The metonymy of mythologic thought and the history of national ordeals." 한국문예비평연구 ll, no. 26 (August 2008): 81–108. http://dx.doi.org/10.35832/kmlc..26.200808.81.
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