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The Structural Study of Myth
... Barthes, misalnya, meneliti bagaimana mitos-mitos budaya dikonstruksi melalui bahasa dan bagaimana teks dapat didekonstruksi untuk mengungkap struktur-struktur yang tersembunyi (Barthes, 1967). Lévi-Strauss menerapkan prinsipprinsip strukturalis pada mitos, menunjukkan bahwa elemenelemen yang tampaknya berbeda diatur sesuai dengan pola pemikiran manusia yang universal (Lévi-Strauss, 1955). S Semiotika, yang berkaitan erat dengan strukturalisme, adalah studi tentang tanda dan simbol sebagai elemen perilaku komunikatif. ...
... Lévi-Strauss menyatakan bahwa pikiran manusia beroperasi berdasarkan prinsip-prinsip universal, yang tercermin dalam mitos-mitos yang kita ciptakan. Prinsip-prinsip ini berakar pada oposisi biner, seperti hidup dan mati, alam dan budaya, atau mentah dan matang (Lévi-Strauss, 1955). ...
... Dia menunjukkan bahwa struktur ini sering kali berkisar pada penyelesaian kontradiksi yang melekat dalam pengalaman manusia. Sebagai contoh, dalam analisisnya mengenai mitos Oedipus, Lévi-Strauss mengungkapkan bagaimana narasi tersebut membahas oposisi biner kekerabatan dan tempat individu dalam struktur keluarga (Lévi-Strauss, 1955). ...
"Buku Ajar Teori Sastra" ini adalah referensi penting bagi siapa saja yang ingin memahami sastra secara lebih mendalam. Buku ini memberikan fondasi yang kuat tentang definisi dan konsep dasar teori sastra, yang menjadi kunci untuk memahami berbagai pendekatan dalam menafsirkan karya sastra. Tanpa pemahaman ini, kita akan sulit untuk menilai dan menikmati karya sastra dengan pandangan yang kritis dan mendalam. Pemahaman teori sastra membuka wawasan tentang bagaimana sebuah teks tidak hanya sekadar cerita, tetapi juga cerminan dari berbagai perspektif yang kaya dan kompleks.
Buku ini juga menelusuri perkembangan teori sastra dari zaman ke zaman, mulai dari era Klasik, Pertengahan, Renaisans, hingga Pencerahan. Setiap periode ini membawa kontribusi uniknya sendiri, diwarnai dengan kemunculan teori-teori seperti Formalisme, New Criticism, Strukturalisme, Semiotika, Post-Strukturalisme, hingga teori Marxis. Pengetahuan tentang perkembangan ini penting untuk memahami bagaimana pandangan manusia terhadap sastra dan realitas berubah seiring dengan perkembangan sosial dan intelektual. Membaca karya sastra dari perspektif sejarah teoritis memberikan kedalaman dan konteks yang membuat interpretasi kita lebih kaya dan bervariasi.
Lebih jauh lagi, menguasai teori-teori ini memungkinkan kita untuk tidak hanya memahami karya sastra yang ada, tetapi juga menciptakan karya sastra baru yang lebih bermakna dan relevan dengan kondisi zaman. Teori-teori ini memberi alat analisis yang kritis untuk mengkaji peran sastra dalam membentuk dan mencerminkan masyarakat. Dengan memahami teori-teori sastra, kita dapat menantang pandangan yang dominan, menggali makna tersembunyi, dan melihat dunia melalui lensa yang lebih kritis dan tajam. Buku ini bukan hanya sekadar panduan, tetapi sebuah kunci untuk membuka cara pandang baru terhadap sastra dan kehidupan itu sendiri.
... So there is need to compare these two myths based on these two mythological theories. This comparison leads to better understanding of these two myths (Strauss 1955) 4,5 . ...
... Atlas praised him for his kindness and as a mark of his gratitude he shared his knowledge of Astronomy with Herakles. So, Herakles gained knowledge about Astronomy that which is shown metaphorically as carrying the world on his shoulders (Strauss 1955) 38 . The above thoughts are figuratively compared in Figure 16. ...
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
... • In the same time period as Lord and Barthes, Lévi-Strauss proposed the structural study of myth with a focus on oral traditions [33]. He claimed that there may originally have been something important about, e.g. a coyote in Native American myth, but later it simply became a slot in a structure that could be filled with other tricksters. ...
The Parry-Lord oral-formulaic theory was a breakthrough in understanding how oral narrative poetry is learned, composed, and transmitted by illiterate bards. In this paper, we provide an annotated reading of the mechanism underlying this theory from the lens of large language models (LLMs) and generative artificial intelligence (AI). We point out the the similarities and differences between oral composition and LLM generation, and comment on the implications to society and AI policy.
... Alguna vez me llamarás de nuevo y he de volver a ti, tierra propicia, con la ofrenda vital inmaculada, en su sayal mortuorio toda envuelta como en una bandera libertaria. (Vaz Ferreira, 1925: 66) Antes de cerrar este epígrafe, resulta inexcusable hacer una somera referencia a los elementos concomitantes que existen entre el mito nórdico de Brunilda y el mito clásico de Diana, lo cual nos permite inferir que estamos ante un mitema (Lévi-Strauss, 1955). Las dos son constructos de féminas fuertes, valientes y autosuficientes, que confluyen en la imagen de la amazona: la mujer guerrera y armada que, desde su posición altiva, se enfrenta con audacia a los más variados peligros. ...
La mitología de diferentes tradiciones tuvo un gran destaque durante el Modernismo hispanoamericano, por lo que la aparición del mito en la poesía modernista ya ha sido ampliamente estudiada en Darío, Lugones o Agustini, entre otros. Sin embargo, apenas ha sido objeto de indagación en relación con la obra de María Eugenia Vaz Ferreira, poeta que, además de seguir una estética modernista y simbolista, estuvo estrechamente vinculada con el imaginario romántico finisecular. Así pues, el principal objetivo de este trabajo es mostrar los resultados de la exploración de la presencia de figuras mitológicas (nórdicas, judeocristianas y grecolatinas) en su poética, a través de una revisión bibliográfica complementada con un trabajo de archivo.
... Stith Thompson dismissed the work of psychologists as "unreal" in 1946, [27] and, more emphatically in 1955, described psychological symbolists as inconsistent, "fantastic," and "absurd." [28] Claude Lévi-Strauss blamed the unfortunate infl uence of psychoanalytic theories for the fact that the study of myth has remained in a chaotic state despite fi fty years of scholarship [29]. ...
Typology and Performance: In: Anthropology and Folklore ORCiD: https://orcid.org/0000-0002-1510-9805
History of “Folkloric Behavior” in the Folklore Dept.
For the first time in the discipline of Folklore, a professor of psychology agreed to be a member of El-Shamy’s Dissertation: “folkloric Behavior”. The dissertation which transformed folklore into a social science as well as a literary field. It provides the theoretical and applied bases for “Folkloric Behavior,” a term used now worldwide, though without attribution to El-Shamy, its originator.
It addresses views in anthropology and social psychology, such as attitude (sentiments versus emotion), role in the learning concepts and processes “Cognitive learning,” “Memory,” “Vicarious learning (Empathy/Sympathy, identification)," “Copying,” “Motivation,” “Cognitive dissonance,” “Ego involvement,” “Behavior Potential/[or Quantifi cation],” “nationalism,” and “Emotional components” in learning, etc. See “Emotionskomponente/[Emotional Components].” In: Enzyklopädie des Märchens (Göttingen) Vol. 3, nos. 4-5 (1981), pp. 1391-395.
Also, for the first time, a psychology department offered a folklore course. Indiana offered folklore as a “Research tool” in lieu of the required foreign language (abt 1972). Regrettably, the chairman of the Folklore Dept. assumed teaching that course his way of literature and history That course enrolled about 26-
Keywords: Culture; Tradition; Anthropology; Super organic; Learning; Forgetting; Psychoanalysis; Psychology in the mother Folklore department; Cognitive behaviorism; Attitude; Sentiment; Experimental Folklore; Folk narratives; Motif; Status of MOE recent learning and memory study
Copyright License: © 2024 El-Shamy H. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. https://www.neuroscigroup.com
28 graduate psychology majors (according to Dorson). Finding nothing of what they expected of “Folkloric Behavior,” the course was canceled; (El-Shamy was never contacted to teach it). His published work (e.g., 1999, 2016. Also see, 2004, Types of the Folktale in the Arab World: A Demographically Oriented Tale-Type Index. (Bloomington: Indiana University Press,)., etc.) is secondarily termed “behavioral, cognitive, demographic, etc.”. [For the use of the symbol “$” (1a&b)] [1].
... These two myths, Dionysus's reclaiming his realm and the Marriage of Dionysus and Ariadne are intersecting in a new way and a new myth is being born. According to Lévi-Strauss' (1967) structural analysis of myth we should ask: "What new problem did Nietzsche uncover that the myth of the co-regency of Dionysus and Ariadne faced and solved?" 8 6 Middleton (1969, no. 204, p. 346). ...
Following the texts of Ecce Homo, the case can be made that Nietzsche was retelling the myth of the Marriage of Dionysus and Ariadne as a story of brother/sister incest in a co-regency, bringing it into line with the divine descent of Pharaonic rulers of Egypt, as reflected in the myth of Isis and Osiris. Nietzsche would seem to be creating a new myth that combines elements we see in the iconography of the Marriage of Dionysus and Ariadne and in the Triumph of Dionysus in which Ariadne is present, but not necessarily as sharing in his triumph, and that he has left behind what is depicted in the iconography to make a philosophical presentation. Ariadne is co-regent with Dionysus in an image of the triumphant development of Dionysian will to power against its denial by an opposing psychology of vengefulness. The psychology of vengefulness seeks to destabilize self awareness in others of the will to power as a self-strengthening force at work in our lives, and does so because of the exactions we must endure in self-overcoming. Following the narrative of Wise § 3/final, her role as Cosima/Ariadne is one of sheltering. Ariadne's triumph, alongside Dionysus, over the reductive psychology of vengefulness against him, represents a victory in what Nietzsche refers to as his “Great Politics.” In this way, Ariadne plays a crucial role in Nietzsche's philosophical project, serving as a protector and guide for those who seek to fully realize the development of will to power in themselves and engage in the ongoing process of self-overcoming. Today, we can partially realize Nietzsche’s thought by using an AI in the role of Ariadne to isolate the pre-established disharmonia as per Nietzsche’s politics of isolation as a sheltering tactic. This use of AI in cultural selection is not to be confused with the previous linkages of Nietzsche’s philosophy to biological eugenics in the early 20th century, with their concerning racist and ablest ideologies.
... Here, Greimas mirrors the notion of Levi-Strauss (1955) that "greater constitutive units" can be framed in terms of "distinctive features." That is to say that semes themselves follow this type of structure of opposition and form what Greimas calls semic categories (Greimas 1987: 16). ...
In this article we provide a mathematical frame to the generation of class taxonomies suggested by Hébert in his analysis of the poem <<Quelle affaire!>> (‘A Sorry Business!’) by Gilles Vigneault (b. 1928) as well as a formalization of the structure of semic isotopies in his reading of The golden ship by Émile Nelligan (1879–1941). We also examine the characteristics of inter- and intra-semic molecules at work within Réne Magritte’s painting La clef des songes. Our mathematical frame is Ganter and Wille’s extension of lattice theory called formal concept analysis, for which we explore various formalisms and constructs that allow us to reason on semic structures.
... Тем не менее, анализ в части как сравнительной динамики, так и синхронизации состояния конкурирующих мифов показывает, что ведущими механизмами оказываются инверсия, негация и рекурсия исходной семантической модели. В целом же формула Леви-Стросса [Lévi-Strauss 1955], описывающая семантику мифопорождения в архаичном обществе, оказывается применима и к описанию современных процессов. ...
We address the semiotics of conceptual shifts in the dominant discursive political and sociocultural practices of the Post-Soviet Armenia. The political history of independent Armenia is expressed through dominant political symbols and concepts, with a heterogeneous mixture of mythologized ancient history, Soviet and anti-Soviet ideologies. Attempts to create new symbols or re-interpret old ones led to significant transformations in the main discursive practices, which could form the foundation for the legitimization of the Armenian political identity. In general, if we depart from the substantive aspects, semiotic operations are governed by two main transformational principles: recursion and inversion, precisely those that Levi-Strauss described in relation to myth. At the same time, different cycles of this process can coexist in the same socio-cultural space. The political post-Soviet history of Armenia is divided into four periods, each of which is associated with a specific political regime (1990 - 1998; 1998 - 2018; 2018 - 2020; 2020 - up to present). Each of them gives rise to different political myths, both dominant (official) and oppositional, but in general, they are all based on the basic vocabulary that was formed in the late 1980s and early 1990s. Therefore, from the point of view of symbolic conceptual patterns, they are all based on the transformation (negation, inversion, and recursion) of the previous stages. Thus, the initial stage was characterized by a revaluation of values: everything Soviet was to be denied, and the Republic of Armenia of 1918-1920 was considered as a model. However, the new authorities intended to establish themselves through the myth of the creation of a fundamentally new - namely, a political nation, therefore, a tension has emerged between the concepts of reincarnation and creation. Soviet Armenia is contrasted with non-Soviet Armenia, which is then split into two opposed concepts: the First vs. the Third Republic. Then their “reconciliation” took place. It is reflected in the metanarrative of the Three Republics, and the Soviet Armenia occupies a worthy place as an intermediate link from incomplete to full-fledged independent statehood. In the 1900s, primordial narratives were revived, asserting the immutability of Armenia, starting with the legendary progenitor Hayk. At present, there is an obvious attempt to create the concept of the “Fourth Republic” based on the negation of the previous ones, up to the rejection of the Declaration of Independence as a Soviet legacy and the annulment of previous symbols (the coat of arms, the anthem, the Mount Ararat).
... Appliqué au mythe, la « carré de la véridiction » permet de mieux en saisir les valorisations dans les cultures selon les relations d'immanence et de manifestation. Le « carré de la véridiction », proposé par Greimas et Courtés (1986) est un prolongement du carré des contraintes sémantiques -dit aussi « carré sémiotique » -élaboré par Algirdas Julien Greimas et François Rastier (1968), inspiré des travaux ethnographiques et mythographiques de Claude Lévi-Strauss (1955et 1967 et développé dans l'approche topologique de Jean Petitot (1977). Cet outil permet de mettre en évidence la valorisation culturelle au sein de la catégorie sémantique de ce que Greimas et Courtés appellent l'immanence ou le nouménal, c'est à dire l'être et le paraître dans une culture donnée. ...
Cet article propose une analyse approfondie des réflexions de Friedrich Nietzsche sur les notions de vérité et de mensonge en lien avec le mythe et d’autres formes symboliques, à la lumière de la théorie de la véridiction. Il s’attache d’abord à mieux cerner les problématiques soulevées par Nietzsche concernant le rôle du mythe dans la culture. Ensuite, il met à profit les observations de Nietzsche et les recherches sémiotiques contemporaines sur le mythe afin d’explorer l’enjeu de la problématique sémiotique de la véridiction. Cette dernière s’inscrit dans le cadre plus large des modalités épistémiques et est à lire en relation avec les problématiques épistémiques de la philosophie du langage et de la philosophie générale.
... Go ya ka Kgobe (1998) ka go Makgolo o Mpoditše, dinonwane ga se ditaba tša malahlakgati, di hlolegile le motho ebile di hwetšwa ditšhabeng ka moka tša lefase. Makgamatha (1987), o laeditše dipharologantšho tša dinonwane a lebeletše tlhalošo, sebopego ditumelo le mafapha go ya ka ditlwaedi tša go utollwa ke dikgapampshikela tše bjalo ka Levi-Strauss (1955), le Propp (1968). Go ya ka sebopego sa nonwane, Makgamatha (1987) o arotše nonwane ka dikarolo tše tharo, e lego; matseno, mmele le mafetšo, gape a bolela ka ga bothakga bjo bo tlago le peakanyo ye botse ya magato a diteng tša nonwane . ...
The aim of the study is to highlight the importance of folktales in the teaching of 21st Century skills in the Sepedi language classrooms. The learning skills to be discussed are communication, creativity, collaboration and critical thinking. The study followed qualitative approach and the data collection method used was document analysis method. The theory adopted for the study is Ethnography of Communication by Hymes (1962), supported with Text-Based Approach for Language Teaching as stated in Sepedi Curriculum and Assessment Policy Statement (CAPS: 2011). The findings for the study revealed that folktales have been around as long as the existence of man and they played a very important role in the teaching of indigenous people on how to go about in their lives. The study recommends that folktales should be part of the formal education and be given high recognition like other genres that are being taught in schools, also should be formally assessed. The study will benefit teachers and learners due to the fact that learners will be able to relate to the texts and learning will be easy for them.
... The belief that narrat ives were more trans lat able than poetry, due to the latter's depend ency on the material aspect of the signi fier, was common place in struc tur alist poetics. Lévi-Strauss (1955), for instance, declared that the Italian saying about trans la tion and treason applied to poetry but not to myth: ...
This maiden issue of Encounters in translation is the first of two special issues on translational and narrative epistemologies. Contributors to both special issues were invited to reflect on the growing use of translation and narrative in a range of scholarly domains as tropes and lenses through which scholars in a variety of disciplines have attempted to reflect on their respective objects of enquiry, and on the interrelations between different kinds of knowledge. We attempt to situate the contributions to both issues within the broader context of the interdisciplinary study of narrative and translation. The broader discussion of these two key concepts is complemented by a brief account of the use of translation in two domains: Science and Technology Studies (focusing on Actor Network Theory) and medicine (focusing on the concept of Knowledge Translation).
... In this study, the dichotomies were delineated based on the contours of daily life within the Shaolin Monastery before the outbreak of the COVID-19 pandemic. In positing that human cultures fundamentally operate through oppositional thinking, serving as the foundation for myths, social organizations, and other cultural constructs, Lévi-Strauss primarily employed the concept of binary oppositions (Lévi-Strauss 1955, 1958. However, for the purposes of this case study analysis, I opt for the concept of dichotomies. ...
The global upheaval caused by the COVID-19 pandemic introduced considerable perturbations to the religious life and ritual observances within most religious communities around the world. This article delves into the resilience and adaptability of ritual practices within the Shaolin Monastery of China during the five-month COVID-19 quarantine spanning from 23 January to 22 June, 2020. Employing ethnographic methods and grounded in anthropological theory, the study examines the interplay between ritual as a static social fact and as a dynamic, adaptable process, within the context of the Shaolin monastic life. It underlines the intricate interplay between static and dynamic elements in ritual practice, casting light on the Shaolin community’s response to the pandemic. The study discerns dichotomies responsible for the critical forces underlying complex dynamics intrinsic to the Shaolin community’s religious life, namely: religious–secular, isolation–social engagement, discipline–freedom, tradition–innovation, and individual–collective. Tracking the evolutions and consistencies within these dual relationships enabled casting light on the transformative processes that were set in motion and identifying the elements of the religious life that have undergone change and those that have remained constant. This exploration offers a unique glimpse into the mechanisms through which resilience was enacted with the strategies that enabled the community to maintain, adjust and innovate its ritual practices amidst the tribulations presented by the crisis.
... The Foundations of a Canon order to see other patterns, such as harmony. 98 In a similar vein, the phenomenologist of daily life Edward Hall argued that there are texts (again musical scores are invoked) that are impossible to describe entirely in words, that had to be learned by imitation because the written document did not verbalize all that it was about, but whose potential could be exploited only when the text (or score) was actually written. 99 I have attempted here to "read" Kohlrausch's Praktische Physik in a somewhat similar fashion, by emphasizing the preferences, guidelines, and norms embedded in it but not explicitly verbalized, and by arguing that imitative practices, found in student-assisted publications, offer clues to what is "contained" in the text but not expressed in words. ...
... The term oral literature, oral tradition, folklore are used interchangeably to describe African verbal art, (Strauss 1967, Finnegan 1970, Belo 1974and Bascom 1984. Verbal art is a means whereby a society transmits its history, literature, law and other knowledge across generations in traditional society. ...
The work in this chapter illustrates that Anaañ play songs contribute immensely to knowledge as it promotes health, literature and language of the people, as it fosters the continuity from generation to generation. The study of folklore in general has been tremendously useful to man in his bid to consolidate and organize his society’s belief pattern, moral behaviour, customs, taboos, and rituals to suit the sacred cultural heritage “milieu”. Songs play functional roles in enlightening the people, of the societal demands, i.e the social values, material culture and the norms.
... In the 1950s, the founder of structuralism, C. Levi-Strauss, developed V. Propp's theory of 1928 [2]. C. Levi-Strauss [3] claimed that a myth has a certain "message (content and meaning)" and "code (corresponding to the structure of the message)". He assumed that as a consequence of the analysis of the myth, the scheme is revealed from its plot, the basis of which are binary oppositions (complementary negation, negation of any concept). ...
... Het verschil met Ehrenbergs benadering is dat deze laatste eerder gaat kijken naar de alledaagse realiteit en de populaire opvattingen van het zelf die hierin vorm krijgen, los van de theoretische kristallisaties hiervan in de hoofden van filosofen. De benadering van mythe sluit daarnaast dicht aan bij klassieke antropologische benaderingen van mythen zoals die van Lévi-Strauss (1955), die stelt dat in een mythe een paradox van het dagelijkse leven wordt opgelost door die in een coherent verhaal te gieten. Sociologische standpunten die de actor als reële figuur voorstellen, worden volgens Ehrenberg echter zelf een product van de individualistische cultuur die ze bestuderen. ...
This article proposes an alternative to theories of individualization such as the one from Beck, Giddens and Bauman and other forms of subject-oriented sociology that assume a sharp opposition between individual and civil society. Instead, a more cultural sociological perspective on the individual as a shared value in an individualist culture is elaborated. I follow the French sociologist Alain Ehrenberg who analyzes multiple concrete cases to illustrate the nature of contemporary individualism but who is to date not particularly well-known to a Dutch-speaking audience (nor an English-speaking one). Ehrenberg develops a sociology of individualism that surpasses a realist interpretation of the individual-as-actor who constructs his own biography, but instead focusses on the cultural stories or ‘myths’ explaining our view on individuality. Broadening this view beyond this particular sociologist, the article suggests a sociology based on late Durkheimian insights that stress the social nature of our perception of the individual, and his students Marcel Mauss and Louis Dumont. Finally, this also brings us to the fundamental question of the essence of sociological analysis in a time of enhanced emphasis on subjectivity.
This study examines the Balti folktale “Choqpa Bursting Shargo” through a feminist lens, focusing on the representation of female characters and their societal roles. The research aims to explore gender roles, major themes, and the portrayal of patriarchal structures in the narrative. It highlights the elements of oppression and the marginalization of women in a male-dominated society, drawing attention to the societal norms that perpetuate gender inequality. The study employs a qualitative approach, utilizing feminist literary criticism to analyse the folktale. The research is based on textual analysis, examining key themes and character interactions to reveal underlying patriarchal ideologies. The methodology involves identifying patterns of gender discrimination and assessing their implications within the broader socio-cultural framework. The analysis reveals that women in the folktale are subjected to systemic oppression and are often portrayed in subservient roles. The narrative reflects the realities of patriarchal norms, illustrating how female identity is suppressed and controlled. The concept of double marginalization is also explored, emphasizing how women face compounded oppression both as individuals and as a collective. In conclusion, the research underscores the significance of feminist readings of folklore in unveiling deep-seated gender biases. The study highlights the continued relevance of such tales in contemporary discussions on gender equality, advocating for a more inclusive and equitable representation of women in traditional narratives.
Σημαντικοί στόχοι της σύγχρονης ιστορικής εκπαίδευσης αποτελούν η κριτική και πολυπρισματική κατανόηση του παρελθόντος και η ανάπτυξη ιστορικών δεξιοτήτων. Στην επίτευξη των στόχων αυτών μπορεί να συμβάλει η αξιοποίηση των τεχνολογικών εργαλείων μάθησης παρέχοντας τη δυνατότητα πρόσβασης σε διαφορετικές πηγές και προάγοντας βιωματικές και συμμετοχικές εκπαιδευτικές διαδικασίες. Η χρήση ψηφιακών εργαλείων και λογισμικών είναι σημαντικό να προάγει τη δημιουργία ενός διερευνητικού περιβάλλοντος μάθησης και να ενθαρρύνει τους μαθητές να ανακαλύψουν και να συνθέσουν τη νέα γνώση. Στην παρούσα εισήγηση παρουσιάζονται τα ερευνητικά αποτελέσματα από την εφαρμογή ενός εκπαιδευτικού προγράμματος στο μάθημα της Ιστορίας της Γ΄ Δημοτικού και ειδικότερα στην ενότητα που αφορά στους άθλους του Ηρακλή αξιοποιώντας τη συνεργατική ψηφιακή πλατφόρμα μάθησης Nuclino και επιμέρους ψηφιακά εκπαιδευτικά εργαλεία.
Il presente studio esplora il ruolo delle strutture mitiche nei discorsi del paradigma transumanista sulla tecnologia. Attraverso una metodologia qualitativa, basata inizialmente su una revisione della letteratura, sono state identificate alcune invarianti strutturali del discorso mitico, come la temporalità ciclica, la soluzione alla morte e il rinnovamento umano. Analizzando un corpus testuale appositamente composto e sottoposto a un’analisi qualitativa assistita da software, emerge come tali narrazioni mitiche continuino a influenzare la comprensione e la rappresentazione della realtà, modellando identità e prospettive future. Lo studio evidenzia l’importanza di un approccio critico per affrontare il discorso tecnologico, proponendo interrogativi che invitano a riflettere sull’identità umana e sulle progettualità future, contribuendo a una consapevolezza culturale che renda più riflessivo l’uomo nel rapporto con la tecnologia.
This article reexamines Francis L.K. Hsu's Under the Ancestors' Shadow, positioning it as a critical yet underappreciated work that significantly contributes to the decolonization of anthropology. This early work confronts mainstream Eurocentric theories, such as internal other, settler colonialism, Parsonsian structural functionalism, Boasian culture-specific approaches, and the traditional village-specific, primitive society-focused lens of anthropological inquiry. At the same time, Hsu introduced innovative perspectives that hold great potential for cross-cultural comparative studies, including his analyses of borderland China, the culturally integrated Chinese identity, the concept of the dominant dyad, his early-stage exploration of psychological anthropology, and his emphasis on literate civilizations. In today's context, Hsu's approach resonates with the growing movement to decolonize anthropology. By critiquing Eurocentric theories, he advocated for a more inclusive, globally relevant framework that addresses broader social structures. His work calls for a rethinking of anthropological methodologies that stresses the integration of both local and global perspectives. Hence, Hsu's framework offers a forward-looking direction for anthropology and promotes a decolonial method that empowers the comparative study of literate civilized societies. This positions Hsu's work as essential in reimagining the discipline for the contemporary era.
Förintelsen är ett historiskt skeende som är närvarande i en svensk samtid och bearbetas inom kultursektorn, politiken, forsknings och skolvärlden av både det svenska majoritetssamhället och den judiska minoriteten. Under 2010-talet har de överlevandes barnbarn trätt fram och kallar sig för den tredje generationens överlevande. Några ur den generationen har självmant tagit på sig ansvaret att berätta sina mor och farföräldrars historier i både muntlig och skriftlig form. Tillsammans formar dessa skildringar ett transmedialt berättande som innehåller mytiska strukturer, element och språkbruk. Syftet med artikeln är därför att belysa detta mönster. Artikeln bygger på ett socialantropologiskt fältarbete i Stockholm som genomfördes under 2010-talet. Observationer genomfördes på ett flertal platser i Stockholm med omnejd, och därtill gjordes intervjuer med personer från den tredje generationen. Analysen fokuserar på det transmediala berättandet, framförallt texter och radioprogram som producerats av den tredje generationen, och den struktur, de mönster och de språkliga symboler som den tredje generationen valt att centrera berättelserna kring.
In the paper, the authors elaborate some recently published research concerning the originality of artworks in terms of self-organization in the complex systems physics. It has been demonstrated that the originality issue such conceived leads to the criterion of a substantial aesthetics whose applicability is not restricted to the fine arts domain only covering also physics, biology, cosmology and other fields construed in the complex systems terms. Moreover, it is about a truth criterion related to the traditional personality conception revealing the ontological context transcendent to the gnoseological dualism of subjective and objective reality that is characteristic of modern science and humanities. Thus, it is considered to be an aesthetical criterion substantiating art and science as well as the other developments of the postmodern era. Its impact to psychology, education, ecology, culture and other humanities is briefly indicated.
Poetry does not have a history; it has many histories. By tracing the history of poetry in the West, in conjunction with genre studies and research on concept formation, it is evident that the genre “poetry” is contingent on the various rhetorical situations of its production. Such an approach reveals that the concept “poetry,” like all concepts, is always in flux. Yet, despite the fact that “poetry” means different things to different people in different times and places, studies of oral poetry have yielded insights into traits that might be considered universal to poetry, such as its performativity and categorization as ritual language. Other common aspects include the use of parallelism, analogy and metaphor, musicality, and how poems function as metapragmatic symbols that reflect the values of their cultural production. This functionalist approach to poetry reveals that the evolution of poetry is at once historically contingent and culturally universal, and recognizes that poetry’s multiplicity and continual becoming operate with the primary goals of generating and sharing culturally relative meaning.
Drawing on Gérard Genette’s inclusive notion of transtextuality—which comprises typologies like intertextuality, metatextuality, and hypertextuality—this article will approach Kate Morton’s novel The Forgotten Garden (2008) as illustrative of different instances of these textual connections. In particular, as an author, Morton has acknowledged that the Victorian novel and Gothic narratives, along with fairy tales and classical myths, have exerted significant influence on her works. Insofar as Morton’s novels display postmodern features as neo-Victorian Gothic textualities, which aim to revisit and portray the past from a contemporary perspective, this article will identify and analyse instances of transtextuality and its different variants in Morton’s novel in relation to the aforementioned four genres in order to prove how the author often resorts to them to create her novels, which become paradigmatic of the notion of transtextuality.
This article develops an analysis, from the perspective of an active reader, of the mythological figure of Medea in the dramatic monologue "Medea: levántare y anda" (2022) by the writer Nancy Banard. It takes into account the profession of the author, who is a psychoanalyst, her Afro-Costa Rican origins, her reading of Alberto Medina González's translation (1977 / 1991) of Euripides' Medea and his particular interest, under intercultural horizon, since his first book Canción negra para niñas de cuna (2019), for universal mythopoetics, as such issues have repercussions in the construction of her Yoruba Medea. As part of the results, this new Medea in Hispanic American poetry responds to the most recent literary aesthetics of ethnic vindication and arises from a dialogue between Yoruba, Haitian voodoo and Judeo-Christian religions, and the reconstruction and use of specific passages of the Euripidean tradition (Med., v. 166-167; v. 187; v. 1342; vv. 1378 ff; v. 1407, ed. 1995), such as filicide, fratricide, the comparison of the princess of the Colchis with a lioness, her statelessness and her flight in a winged car.
Ausgehend von einer funktionalen und phänomenologischen Analyse des Vergleichs analysiert der Beitrag, wie unterschiedliche Gesellschaftsformen, insbesondere segmentäre, stratifizierte und funktional differenzierte Gesellschaften, bestimmte Vergleichsschemata bevorzugen und diese in ihren kosmologischen Selbstbeschreibungen verankern. Während segmentäre Gesellschaften häufig auf Analogien zur Erklärung ihrer sozialen Strukturen zurückgreifen, betonen stratifizierte Gesellschaften die Hierarchisierung durch steigerbare Ähnlichkeiten. In der funktional differenzierten Weltgesellschaft fungieren Äquivalenzen als Schematismen des Vergleichs heterogener, aber funktionsbezogener Problemlösungen. Der Artikel zeigt, dass Vergleichsschemata tief in den jeweiligen Differenzierungsformen von Gesellschaften verwurzelt sind und einen Schlüssel zur Analyse der strukturellen Logiken sozialer Ordnungen darstellen. Diese Untersuchung eröffnet neue Perspektiven auf die gesellschaftliche Rolle von Vergleichsoperationen und bietet methodische Impulse für die soziologische Forschung.
In our chapter, through an in-depth analysis and interpretation, we sought to compare the Slavic god Veles with both non-European and European figures traditionally regarded as tricksters. Our objective was to determine whether this complex Slavic deity can be accurately classified among the trickster figures of world mythologies and to what extent his religious-mythological iconography aligns with the fundamental attributes of the trickster archetype.
Sacrifice is mainly a patriarchal institution. Nancy Jay argued that sacrifice serves as a ritual supplement and replacement for natural birth, and attempts to establish the dominance and priority of descent through the father over descent through the mother. I demonstrate the cogency of Jay’s analysis across a number of traditions. My focus is not on sacrificial rituals, but instead on a series of myths – Hebrew biblical, ancient Greek, and Vedic Indian – that disclose the manner in which sacrifice inhabits a continuum with a broader array of struggles for dominance within the family including, but not limited to, the contestation between patriarchy and matriarchy. In many myths, the kinship group becomes a primary metaphor, both for the competition over scarce goods, including power and authority within the family unit, and for modeling the body politic in a microcosm.
W swoim dziele Imperium prawa Ronald Dworkin zawarł słynne porównanie, że sędzia winien być niczym mityczny Herkules. We współczesnej interpretacji najczęściej podążamy szlakiem wytyczonym przez Rawlsa i Habermasa, rozumiejąc sędziego-Herkulesa jako postać dokonującą heroicznego wysiłku, by odkryć jedyne, słuszne, prawdziwe rozwiązanie sprawy. Rozważania te jednak nader często pomijają aspekt niezwykle istotny, a mianowicie próbę zrozumienia oraz interpretacji samej postaci Herkulesa, a szerzej – herosów. Niniejszy artykuł ma na celu reinterpretację postaci herosa – a tym samym i sędziego – poprzez powrót do antycznego wzorca. Dzięki sięgnięciu do korzeni i recepcji antycznego sposobu rozumienia bohatera można bowiem dokładniej pojąć współczesne spory, zwłaszcza dotyczące aktywizmu sędziowskiego, oraz rozbieżność ocen, a także podjąć próbę wypracowania nowego modelu sędziego, niebędącego ani herosem, ani „ustami ustawy”. W ramach tekstu analizie poddano zarówno antyczny koncept herosa, jak i samą postać Herkulesa jako ucieleśnienie pewnego archetypicznego wzoru. Na tej podstawie analizowane są również posiadane i pożądane kompetencje zarówno herosa, jak i prawnika. Prowadzi to do wysnucia odmiennej interpretacji sędziego-bohatera. Heros, podobnie jak sędzia, nie ma pozostawać poza czy też ponad wspólnotą, lecz w jej ramach. W relacyjnym charakterze wyrokowania, związanego bezpośrednio z koncepcją prudencji, myślenia praktycznego, sędzia bowiem wydaje wyrok, ale tenże wyrok poddawany jest ocenie, podobnie jak i działania herosa spotykają się z oceną społeczności, co równocześnie świadczy o jego niezwykłej roli w procesie rozwoju, w tym i stanowienia oraz interpretowania prawa. Tym samym współczesny sędzia-Herkules powinien być nie superprawnikiem, nieosiągalnym ideałem, który traci kontakt z resztą społeczeństwa, lecz herosem w greckim tego słowa rozumieniu, realnym wzorcem, mającym zupełnie ludzkie doświadczenia, wiedzę i umiejętność wnioskowania, uczącym współobywateli myśleć i podejmować decyzje z uwzględnieniem potrzeb wspólnoty.
We analyse the contents of the two known stories about Naymlap and his descendants: the one written by Miguel Cabello de Valboa (1581) and the one written by Modesto Rubiños y Andrade (1782), identifying their structure, main mythemes and archetypes, as a means to evaluate the role of both tales in the construction of historic memory and identity by Lambayeque people during colonial times. We conclude that in Cabello de Valboas version, there is an emphasis on the dynastic saga, claimed by the XVI century caci cazgos, as well as an emphasis on archetypical elements of good and bad statecraft. It is also a tale that brought a sense to present existence, remembering a glorious past and explaining its fall. In contrast, Rubiños yAndrades version appears in a context where cacicazgos need to legitímate their position by emphasizing their linkages with the territory and regional topography, enhancing through the tale by establishing a relationship between elements of the story with well-known landscape places.
Cultural memory as an interpretive concept has had in recent years a concrete impact in Hebrew Bible/Old Testament historical studies. Its main contribution has been to discuss how and to what degree the different evocations (memories) found in the biblical narrative relate both to the history of the production of the biblical texts in antiquity and to the history of "ancient Israel" in the southern Levant, especially during the first millennium B.C.E. The present contribution offers some observations on the matter, essentially from the perspective of social anthropology and critical historiography, reviewing the main aspects of the uses of cultural memory in biblical scholarship, while making some epistemological and methodological observations and proposals.
Résumé
Cet article est une approche stylistique de l’oeuvre de Claude Lévi-Strauss. Partant de l’hypothèse que pour lui le discours des sciences humaines doit rechercher l’homologie structurale avec son objet et le traduire , nous nous proposons d’étudier, dans Tristes tropiques , les Mythologiques et Regarder écouter lire , le style de pensée de Lévi-Strauss dans l’étude des productions artistiques. Or si un discours doit traduire la structure et la forme de mythes comme d’objets non-discursifs tels que des oeuvres plastiques, quelle forme doit-il adopter ? Cette recherche est aussi bien formelle que théorique, puisque Lévi-Strauss entend trouver un mode d’écriture qui traduise et rende visible le fonctionnement de l’esprit dans la création. Cet article tente de répondre à cette question en décrivant comment Lévi-Strauss altère progressivement ses modèles stylistiques, plaçant d’abord son écriture sous l’égide de l’analyse structurale, puis de la musique et du mythe, et enfin du collage.
This paper constitutes a reflexive and theoretical approach to the study of iconographies from a cultural perspective. Its aim is to depict iconographies as the structural order which makes images representative of the social frameworks from which they stem. By analysing the stable principles which participate in the production of such representativity in any given iconography, and by considering the cultural agents which socially regulate them and make images culturally specific, it is possible to understand the cultural mechanisms by which the social construction of reality is projected onto images. Consequently, this approach favours a conceptualisation of iconographies as cultural systems through which the identity of social frameworks is conveyed thanks to the use of images.
Why are they emigrating from India? Why are they choosing Germany? This chapter sets the tone of the book – with detailed discussions on why the Indians are leaving India and why they are coming to Germany. Through primary data collection from the field, I have brought to limelight the reasons that my participants have cited for their emigration-immigration journey so far. I deliberately title this chapter as “Pandemic and Politics” because these are the main motivations of emigration so far. Most of my participants are among the Blue Card holders and students. They maintain that they are uncomfortable with the growing political tension in the country, the lack of freedom of expression, the communal unrest, and an impending breakdown of the country’s economic structure. They also are of the opinion that the pandemic, especially the second wave of the Covid-19 between March and June 2021, was eye-opening for them, to learn that the health-infrastructure in the country is severely inadequate. They connect this inadequacy to the overall ignorance of the government in building and maintaining a robust public healthcare system in the country. They also insist that all these are linked to the communal overtone as the underlying philosophy of the ruling government in India. It is considered to pave the way for lopsided budgeting in favour of defence and diplomacy, India-Pakistan border control and anti-minority activities.
This essay proposes an interpretation of the relationship between law, violence, and justice based on Walter Benjamin’s work ‘Critique of Violence.’ I argue that, in the essay, the three terms are sustained by an underlying notion of authority, which, according to Benjamin, has a mythical character. This is shown by an interpretation of how law’s authority is linked to its mythical foundation. Then, by analysing Western mythology and how the notion of authority in our tradition is linked to the Roman figures of Romulus and Numa, I propose a new interpretation of the relationship between law and myth in Benjamin’s text, showing how law also depends on a mythical justice and how the critique of violence must also involve a critique of justice. I end the paper by tracing a parallel between Benjamin’s divine violence and what could be termed divine justice.
This book provides a review of the multitude of conservation concepts, both from a scientific, philosophical, and social science perspective, asking how we want to shape our relationships with nature as humans, and providing guidance on which conservation approaches can help us to do this.
Nature conservation is a contested terrain and there is not only one idea about what constitutes conservation but many different ones, which sometimes are conflicting. Employing a conceptual and historical analysis, this book sorts and interprets the differing conservation concepts, with a special emphasis on narrative analysis as a means for describing human–nature relationships and for linking conservation science to practice and to society at large. Case studies illustrate the philosophical issues and help to analyse major controversies in conservation biology. While the main focus is on Western ideas of conservation, the book also touches upon non-Western, including indigenous, concepts. The approach taken in this book emphasises the often implicit strategic and societal dimensions of conservation concepts, including power relations. In finding a path through the multitude of concepts, the book showcases that it is necessary to maintain the plurality of approaches, in order to successfully address different situations and societal choices. Overall, this book highlights the very tension which conservation biology must withstand between science and society: between what is possible and what we want individually or as a society or even more what is desirable. Bringing some order into this multitude will support more efficient conservation and conservation biology.
This paper explores modes of expectation among care‐experienced young people when navigating educational success. Luhmann's theoretical framework is used to conceptualise experiences of educational success and the role of uncertainty. We identify three modes of expectation: trust, risk and danger. To illustrate these modes, we draw on selected examples from an interview study with 28 care‐experienced young people focusing on their experiences of support and aftercare while transitioning out of care. The trust mode of expectation is based in a confidence that the future entails a positive outcome—in the case of this study, regarding educational success. This expectation is characterised by the young person's feelings of belonging, underpinned by a safety net of unconditionally supportive caregivers. The risk mode of expectation is characterised by the young person's feeling of being overwhelmed and burdened by the complexity of the educational system in combination with unknown future circumstances when leaving care. The battle against child welfare services to keep supportive measures increases levels of uncertainty. The danger mode of expectation emerges when educational success is disrupted by the interference of child welfare services. The system is seen as unpredictable and powerful, making the young person withdraw from formal support. We conclude that educational success for care‐experienced young people is closely linked to their mode of expectation with regard to managing the uncertainty of the future and that their mode is highly dependent on their social, institutional and biographical contexts.
A partir de las propuestas metodológicas de los Estudios del Imaginario, este trabajo busca mostrar que algunas de las principales tramas ideadas por Philip K. Dick tienen un sustrato gnóstico. Para ello, en primer lugar, mencionamos algunos datos biográficos que muestran el interés de Dick por el gnosticismo; en segundo lugar, identificamos mitemas idénticos entre ambos corpus ("este mundo es un engaño"; "este mundo es una prisión de hierro"; "el iniciado tiene un doble"; etc.). Con ello, esta investigación contribuye al debate científico en torno a la recepción y reutilización de antiguos mitos en la literatura de ciencia ficción. a Esta investigación fue financiada por el Instituto Tecnológico Autónomo de México (ITAM).
This essay explores possible paths after postcolonial theory, with the after understood not as a negation, but as a form of inheritance and the creation of routes, such that an aftermath need not have a resentful or self-hating relation and nor simply an acceptance of given pictures of ‘western’ thought. The route explored here is neither fully secular nor religious, and nor from a radically alternative ontology, but rather prompted by three enduring concerns within the global humanities, explored in three sections of this paper. The first section ‘Political Theologies as an Alternative to the Dichotomy of Religion and Secularism’, asks what the difference and proximity between theology and theory may be, if we acknowledge the at times less visible theological genealogies of ‘secular’ social and critical theory. Rather than taking such genealogies only to be an effect of Eurocentrism, or as the lasting hegemony of Protestant Christian assumptions, we examine other ways of navigating tentative movements across ontological borders. The second section, ‘Theory as Darsan (Pilgrimage/Path/School)’ suggests that rather than thinking of concepts as anchored entirely to given territories or identities or as tools of ‘generalization’, we might place the word theory in relation to its genealogical kin, theos and theoria/darsan, as the formation of contemplative styles that emerge through forms of recurrent journeying within and across territories, following the tracks of others. As an instance of such journeying, we focus on a particular thinker, Stanley Cavell, whose writing suggests ways of remapping geographies of thought, in ways that could be significant for global thought, across so-called western and non-western territories. How might such journeys be continued? Section 3: ‘A Darsan: the Killing of Birds, Some Centuries Apart’ offers one such journey, three minor coordinates of a world map, located in three poetically enshrined bird killings, in Valmiki’s Ramayana, in Coleridge’s Rime of the Ancient Mariner, and in Richard Power’s The Echo Maker, each of which incants a curse of unsettlement, and a fault line in relation to being human. This article hopes to contribute to debates on decolonization, currently underway in universities across the world, and seeks to offer a possible alternative to static conceptions of west and non-west.
The purpose of this paper is a new approach from an interdisciplinary standpoint to the long lasting phenomena of the vampires. Consequently, I have drawn on from multiple sources in history, folklore, literary studies and anthropology. As monsters, they have been analysed in the light of their symbolic meaning. Previous studies place them in realms of mythical thinking and belonging to a liminal state of the nature-culture classification. As undead, their specificity is to trespass sides, a matter of fear for the living. Although we want to consider our civilization as rational and free from superstition, undead keep coming back through different narrative media. I will try to address that question by emphasising the liminality of death and the allure of immortality. The chosen case of research is Bram Stoker's Dracula (1897) and the film adaptation directed by Francis Ford Coppola (1992). By comparing the changes in the characters and the plot I have tried to frame them as different versions along the history of a myth. Any social order need to set boundaries but, being humans, we are tempted to trespass at least through fiction.
The paper studies several aspects of the “price of the issue” con- cerning the association with the EU for Ukraine and the Ukrainians. It shows the place of Ukraine in the geopolitical concepts of Russia, Poland, EU countries and the USA. The article claims that the issue of Ukraine’s European integration is of geopolitical nature and is solved not by the government of Ukraine but by the countries, which are the subjects of European geopolitics. It analyzes the reasons that do not allow Ukraine to act as an active subject of geopolitics.
It has long been recognized that conspiracy narratives may be seen as a special kind of myth. In most cases, however, this is taken as a sign of their irrational and unsubstantiated nature. I argue that mythical modes of reasoning are actually far more pervasive in modern political and cultural discourse than we commonly admit and that the difference between mainstream discourse and conspiracy narratives is not one between “rational” and “mythical” thought but rather one between different types of mythical thinking. The specific nature of conspiracy myths is best understood in relation to two other types of social myths: political myths and fictional myths. Conspiracy myths are a hybrid of these two genres: like fictional myths, they make use of imaginative elements, but like political myths, they are understood as having a relatively straightforward relation to reality and not just a metaphorical one. They are essentially anti-systemic, and their chief ethos is that of distrust. Nevertheless, the degree to which they reject the system varies, and it is thus useful to distinguish between weaker and stronger conspiracy myths. While the latter reject the system altogether and are incompatible with political myths, the former are capable of co-operating with them.
Ikisiri
Kisa kinachoelezwa katika simulizi ya Edipode katika tamthilia ya Mfalme Edipode (Sofokile, 1971) kinafanana kwa karibu sana na kisa kinachosimuliwa katika Utenzi wa Nyakiiru Kibi (Mulokozi, 1998). Sababu kubwa zilizochangia kufanana kwa simulizi hizi mbili zinaweza kuelezwa kwa kuzingatia misingi ya kinadharia, hususan Nadharia ya Mageuko na Nadharia ya Msambao. Wakati Nadharia ya Mageuko ikidai kuwa simulizi yoyote ile ni matokeo ya mabadiliko ya ndani ya jamii yanayochagizwa na mazingira, Nadharia ya Msambao inasisitiza kuwa simulizi huenea kutoka sehemu moja hadi nyingine; kamwe haiwezekani simulizi mbili zinazofanana kuibuka katika jamii mbili ambazo hazijawahi kukutana. Makala hii imechunguza sababu za kufanana kwa visa katika simulizi teule kwa kutumia misingi ya nadharia hizo mbili. Kwa kuzingatia hoja mbalimbali, imehitimishwa kuwa simulizi ya Nyakiiru Kibi, pamoja na kutungwa takribani karne 24 baada ya ile ya Edipode, si kiatani cha Edipode. Simulizi hii imechimbuka katika eneo la Maziwa Makuu na inaonekana ni tukio linalofungamana na historia ya jamii husika huku ikijumuisha visakale hapa na pale.
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