Related Papers
Personal mythology
1991 •
Stanley Krippner
Mythopoetics Final English Edition
Oscar Enrique Muñoz
Narratives That Do Things
David Frankfurter
Many cultures regard particular stories as not only essential to hear at certain times of the year but efficacious: as capable of blessing the hearers, bringing together the community, and acting in some positive and material way on the audience. At the same time, ancient manuscripts, as well as students of living cultures, such as folklorists, give evidence of healers and other ritual specialists adept at improvising on official religious narratives, at telling stories about healings and victories that often use those same principal gods but in this case to heal or protect individuals. How are stories thus envisioned as acting on people, as transmitting a kind of magical power? In this chapter, we look at the essential religious features of the performance of narrative and how recitation itself is traditionally imagined as bringing a power into the world. We look at the category " myth " as the repository of ideas, values, traditions, and heroes in which a magical power is imagined to reside and from which expert storytellers weave narratives in performance. And we look at the category historiola, the " little stories " that ritual specialists recite as the mythical basis of ritual efficacy—a story that narrates power, as it were, into the body of a suffering patient. When they tell, or inscribe, or most often sing historiolae, they conjure the magical powers of the heroes of these stories and direct them to their clients' predicaments.
Mythmaking Across Boundaries
INTERPRETING MYTHMAKING OUTSIDE OF THE BOX: FOUR THEORIES YOU HAVE ALMOST CERTAINLY MISSED
2016 •
Marek Oziewicz
If there is anything that radically set the 20 th century apart from what had gone before, it is the two unprecedented developments: the birth of psychology and the rise of the fantastic. The two processes were not unrelated: psychology came in the wake of discovering that the human mind contains a dimension that is only partially accessible to consciousness. The literary fantastic, in turn, was an attempt to explore this dimension and its influence on the human mind. Both psychology and the fantastic identified myth to be foundational for their fields, either as a record of alternative modes of thought or as a narrative strategy hardwired into human cognitive architecture. One result of this rediscovery of myth has been the proliferation of myth theories. In this chapter I look at four approaches to myth that have not made it into the myth theory canon. These include Immanuel Velikovsky's euhemerist reading of world myths as a memory of cosmic catastrophes and near-extinction events witnessed by various human societies in the past; Julian Jaynes' proposal about Greek myths—especially those recorded in the Iliad—as narrative accounts of bicameral consciousness that preceded our modern subjective consciousness; Sean Kane's comparative perspective on world mythtelling traditions as forms of humanity's dialogue with nature; and Jonathan Gottschall's social Darwinist reading of the Iliad and the Odyssey that positions these texts as narrative testimonies of a struggle for Darwinian fitness within an exacting eco-cultural niche. Starting with a brief taxonomy of myth theories, their types, and contexts in which they emerged and functioned, I call attention to the fact that any theoretical approach to myth is inescapably mythopoeic. Theories of myth are attempts to recreate the meaning of myths once their literal account is " no longer accepted, " 1 and also attempts to identify the source and urgency of specific myths both to the people Züleyha Çetiner-Öktem. Ed. Mythmaking Across Boundaries. Newcastle, UK: Cambridge Scholars Press, 2016
FOLK LORE LEGEND
Mohammed Mahbboob Hussain Aazaad
ARTIST AND MYTH Electronic Journal of Folklore Tartu 2000
2020 •
Virve Sarapik
Meaning, Origin and Functions of Myth: A Brief Survey
Ali Alhaidary
Retelling Stories, Framing Culture Chapter 3 Classical Mythology
John Stephens
Mythmaking across Boundaries
Introduction: Mythmaking and Storytelling
2016 •
Zuleyha Cetiner-Oktem
This volume explores the dynamics of myths throughout time and space, along with the mythmaking processes in various cultures, literatures and languages, in a wide range of fields, ranging from cultural studies to the history of art. The papers brought together here are motivated by two basic questions: How are myths made in diverse cultures and literatures? And, do all different cultures have different myths to be told in their artistic pursuits? To examine these questions, the book offers a wide array of articles by contributors from various cultures which focus on theory, history, space/place, philosophy, literature, language, gender, and storytelling. Mythmaking across Boundaries not only brings together classical myths, but also contemporary constructions and reconstructions through different cultural perspectives by transcending boundaries. Using a wide spectrum of perspectives, this volume, instead of emphasising the different modes of the mythmaking process, connects numerous perceptions of mythmaking and investigates diversities among cultures, languages and literatures, viewing them as a unified whole. As the essays reflect on both academic and popular texts, the book will be useful to scholars and students, as well as the general reader.
WISDOM
The Basic Principles of Perception of Phenomena in Eastern and Western Folklore
Vachagan Grigoryan
The two main principles of perspective of phenomena are analyzed in the study for the first time. The epic works of European and the Near East are interpreted with the help of comparative, combinative, and historical – investigation methods. In European heroic epics, the privilege is given to spatial dimensions, meanwhile in Eastern epics and in the Bible time recognition is more important. The spatial interpretation of the phenomena and Homer’s approach to creating the characters is spread upon the European epic works. The characters do not undergo sufficient changes in time; they go out of the process of action just the way they have gone inside. In European works, time is a representation of some historical events and is connected with social life changes. In Eastern works the changes connect to the civilization’s long-lasting time, which refers to one’s inner world.
