| Papers [1-14] of 100 :: [Page 1 of 8] | | Go to page : 1 2 3 4 5 6 7 8 —> | Search results on "MYTHS LEGENDS FOLKTALES": |
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Myths, Legends And Folktales, 2002.
This paper asks the question whether folktales are a window into society.
1,900 words (approx. 7.6 pages), 8 sources, £ 49.95
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Abstract
This essay discusses how anthropologists view myths, legends and folktales, and how they use their findings to determine aspects about society.
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Krishna, the Divine Lover: Myth and Legend, 2006.
An investigation into the Hindu god Krishna's attribute, reflected in his nickname, of the "Divine Lover".
5,932 words (approx. 23.7 pages), 8 sources, MLA, £ 97.95
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Abstract
The paper begins by analyzing the meaning of gods and sacredness in the Hindu tradition, then it introduces the character of Krishna, the eighth avatar of Vishnu. It discusses his use of flute music to seduce gopis (lit., "herds-women"), and analyzes the character of gopis (Krishna's female devotees) for what they say about women's sexuality in the Hindu tradition. The paper presents various stories from Hindu literature many focusing on Krishna and his favorite gopi Radha, and analyzes the different states of emotion and sensuality described in that literature, defining and explaining Hindi terms. The paper briefly reviews modern Krishna worship, too. In conclusion, the paper finds that this loving side of Krishna was merely one more extension of his warlike nature - a means to destroy the wicked.
From the Paper
"Over the past twenty years, Hindu Gods have become something of a cottage industry in the West. Ranging from detailed anthropological treatments of regional traditions, to critical translations of fundamental sources on the Goddess, to text-based overviews of the history of Goddess cults, these studies have done much to compensate for a prior penury of scholarship concerning the distaff side of the Hindu pantheon.
"Maria Powers (1980) has argued, the contemporary analysis of the rites, rituals, and beliefs of a non-Western society often has a Western cultural bias. However, an explanation based on Western presuppositions does not provide us with a correct analysis. The conceptual framework, social constructs, necessitating interpersonal relations, and roads for spiritual fulfillment of a non-Western society differ strikingly from those of a Western society."
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Loch Ness Monster: Legend or Myth?, 2006.
This paper offers details about the legend or myth of the Loch Ness Monster.
1,350 words (approx. 5.4 pages), 3 sources, £ 36.95
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Abstract
The paper reveals that the legend or myth of the Loch Ness Monster originated in Inverness, Scotland. The earliest findings, according to Ginger Groves, were depicted in the 1st century by Romans at the Scottish Highlands. Groves continues with the description, saying that it was a very strange looking beast with an elongated beak or trunk and a head and flippers instead of feet.
From the Paper
"In the early 30s, an English surgeon, Kenneth Wilson, supposedly took photos of the beast during the JFK controversy and that flight swiveled into the surgeon's photo. Since the scare and craze begin to twirl even further, a newspaper company decided to hire an investigator for the purpose of instigating the Loch Ness Monster to help boost their ratings. The investigator, Mamaduke Wethrell didn't find the Loch Ness Monster but found some gigantic footprints on the shores of Loch Ness."
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Greek Myths, 2003.
A look at the continued fascination for Greek myths and legends in western culture through psychoanalysis and philosophy.
1,043 words (approx. 4.2 pages), 8 sources, MLA, £ 25.95
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Abstract
This paper discusses how Greek myths are seen by western civilization as great works of art and beauty. It attempts to analyze why there is a continued fascination with them. It looks at how myths are the basis of our societal and religious practices and are therefore intrinsically treasured institution. It shows how philosophy has contributed to the understanding of the myths by interpreting them as universal allegories about humanity and existence, thus ensuring the continued fascination. It also examines how through psychoanalysis the characters in myths serve as examples of the human?s unconscious desires. Myths are true works of art that can infinitely adaptable and infinitely important as we change our values.
From the Paper
"Psychoanalysis is another field that has adopted the universalthemes and stories of the myths this time to explain the inner workings of our consciousness and thought processes. Sigmund Freud and then later Carl Jung both used the Greek myths to elaborate on their own theories of the mind. Myths according to the strain of psychoanalysis preached by Freud can explain unconscious desires; the characters in myths serve as examples of the human?s unconscious desires. The Greek myths served as a good universal basis for the experience of the human condition, thus allowing them to be useful in psychoanalysis."
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Religion and Myth, 2007.
A discussion on myths, legends and folk tales in Eastern religions.
3,047 words (approx. 12.2 pages), 7 sources, MLA, £ 61.95
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Abstract
The paper examines how myths, legends, and folk tales have been a main force in nearly all religious doctrines throughout history, including those of Eastern religions such as Sikhism, Buddhism, Shinto, and others. The paper discusses how these stories, often passed down through the generations, both verbally and in written doctrines, serve to help practitioners cope with the complex world in which they live. This paper focuses on how these types of stories affect the lives of followers, and how those followers use the lessons within these myths to teach others about their values and religious practices.
From the Paper
"Hindu myths also teach the values of society, which allow the followers to understand how and why their teachings operate within their world. For example, the myth of Mrigari, a non-violent hero, focuses on the relationship between non-violent actions and concepts of Hinduism such as reincarnation and positive karma. In Hindu societies, actions are to be viewed through consciousness, rather than through the physical world (Narayan, 1989). By combining the myth of Mrigari, who is changed in life through his spiritual teacher, with the concepts of the myth, such as the transformation from a violent individual to that of an extreme peacekeeper, the myth serves to explain how non-violent actions can lead the follower of Hinduism to compassion and empathy."
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The Ritual Theory of Myths, 2002.
The paper explores the ritual theory of Roman myths by examining the myths and rituals surrounding two Roman Gods, Demeter and Dionysus.
927 words (approx. 3.7 pages), 1 source, MLA, £ 22.95
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Abstract
The paper analyzes the connections between the ritual calendar of the Romans and the cyclical elements contained in the myths of Demeter and Dionysus. The paper discusses the issue of whether myths or rituals came first and concludes that it is likely that the rituals preceded the myths.
From the Paper
"Demeter was the Roman goddess of corn and the earth?s fertility. She and Dionysus were considered to be benevolent helpers of mankind. Like many of the Roman gods and goddesses, they were honored and represented by daily activities. Demeter and Dionysus were represented by the acts of breaking bread and drinking wine. Demeter lost her daughter to Hades and Dionysus died with the coming of the cold season. It is not difficult to see the mythological connection to death and the coming of cold in the ancient world. The story of Demeter has many cyclical elements, including the compromise that Demurrer?s daughter would spend only a portion of the year on earth. This coincides with the fertility cycles and winter on earth."
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Myths about Sex, 2004.
This paper addresses the key issues regarding the myths about sex. It has a "Myth: Fact:" format and has numerous issues, which are discussed with relevant factual information.
2,849 words (approx. 11.4 pages), 4 sources, APA, £ 58.95
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Abstract
This paper addresses the main myths that are spread regarding sex. It addresses each myth and discusses it in detail, considering the reality and the facts that deny or prove that myth.
From the Paper
"Youngsters face enormous confusions throughout their early years with regards to sexual knowledge. Their questions and queries either fall on deaf ears or they are to shy to discuss this. This results in a lot of confusion and therefore gives rise to rumors and stories which they hear from peers and class mates."
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Myths and Avoiding Stagnation, 2002.
A detailed demonstration of the meaning of petrification of the myth and its effects on myths.
1,600 words (approx. 6.4 pages), 5 sources, MLA, £ 36.95
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Abstract
This paper presents a detailed demonstration of the meaning of petrification of the myth. The writer takes the reader on an exploratory journey to discover what the term means and how it effects the myths. Using several examples of its occurrence the writer demonstrates the term and its meaning.
From the Paper
"Petrifiction of a myth can mean death to a myth. The petrification process is a process by which a substance is hardened to such a point, that it will hold its current look and value for all time. The petrification of stones for example can create some beautiful discussion pieces, while the petrifications of dinosaur shapes can tell the world the history of their existence. Petrification in many areas can be a positive thing, but the myth that petrifies ceases to serve its purpose and soon dies. Therefore, the petrification of the myth is the myth?s biggest challenge and one that it has to work its way around for its entire existence."
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Myths and American Culture, 2007.
An examination of the cultural connections between the "myth of the cowboy" and the "myth of origins" in American cultural history.
1,159 words (approx. 4.6 pages), 3 sources, MLA, £ 27.95
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Abstract
This paper compares and contrasts the "myth of the cowboy" and the "myth of origins" in American cultural history. It specifically focuses on the cultural connection between the two myths. The paper argues that these two mythic narratives may be seen to be fundamentally identical in that their narrative elements and ultimate purpose are to justify the expansion and assertion of Euro-American power in the New World.
From the Paper
"In conclusion, it is clear that the "cowboy myth" is a potent cultural construction that - while distinct from the "myths of origin" in terms of time frame - nonetheless may be seen to be intimately related to these myths in how it justifies the extension of European settlement and authority over North America. The myths together effectively displace the Aboriginal First Nations of the continent from their historical role as the first settlers of these lands, and thus achieves on the level of cultural history what European power achieved on the landscape of the continent itself: the displacement and marginalization of Aboriginal culture. In this way, we can see how cultural narratives, while not even historically valid, can possess enormous power to create meanings and determine how we understand our histories and ourselves."
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Interpreting Myths, 2002.
This paper is a book review of J.F. Bierlein's (1994) " Parallel Myths", which evaluates methods of interpreting myths.
1,400 words (approx. 5.6 pages), 1 source, £ 36.95
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Abstract
This paper argues that the social method of understanding myths is particularly valuable because it explains how myths functioned in the past,and how we use myths in the modern world.
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Greek Myths and Monsters, 2008.
A discussion of the monsters in Greek mythology.
1,641 words (approx. 6.6 pages), 11 sources, MLA, £ 36.95
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Abstract
This paper discusses three of the monsters of Greek mythology:the Gorgon Medusa, the Minotaur and Scylla and Charybdis. The paper also looks at the role that they play in this culture. The paper explains that among the most grotesque of the Greek monsters was the Gorgon. The paper suggests that the Gorgon is a representation of a human head undergoing decay, more common to the Greeks than to modern peoples, but still distasteful. The paper then points out that just as the Gorgon reflected something the Greeks had seen in real life, the Minotaur may have reflected their revulsion with human sacrifice as carried on by the Minoans of Crete. In conclusion, the paper shows that the Greeks tried to explain their world and to do this they created a series of myths and legends that have vastly enriched the world's lore and literature ever since. While some of their stories seem more than fantastic, on examination, most have a reasonable explanation.
From the Paper
"Medusa was eventually killed by Perseus. He was the product of one of Zeus' many dalliances. Perseus and his mother, Danae, came eventually to the land of Seriphos, where the king fell in love with Danae. Wanting to get Perseus out of the way, the king tricked him into going on a quest for the head of Medusa. (Hard, 239)
"Perseus received help from the gods Hermes and Athena, who sent him to the Graiai, the three "old woman," sisters of the Gorgons, who knew their secrets. The Graiai gave Perseus winged sandals with which he could fly, a cap of invisibility which would let him approach Medusa unseen, and a metal satchel in which he could safely store her head."
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Joseph Campbell and Myths, 2005.
A look at how myths are intended as lessons about basic codes of society.
2,868 words (approx. 11.5 pages), 3 sources, APA, £ 59.95
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Abstract
This paper expounds on Joseph Campbell's explanation of how myths are intended to teach individuals about the society in which they function. Through examples from Campbell's text in which Campbell talks about the Greek story of Persephone and Demeter, Arthurian legends, and religious myths, this paper demonstrates Campbell's contention that myths have served as a way of either bolstering the status quo of a culture or society or of teaching that deviation from the status quo will bring ruin.
From the Paper
"In terms of Greek and Arthurian heroes, the resolution of problems such as the acceptance of duality and harmony often pitted the individualist nature of the hero against a sort of guiding patronage system instilled by either the gods, royalty, or both. Campbell uses the Greek story of Persephone and Demeter as a guiding example, but there are many other examples in Greek myth of the gods acting as intercessors in the mortal realm and providing the sort of conservative instruction advocated by myths. Love in Greek myth is often something that is aligned with supernatural fate, as when the mortal woman who is chased by a god finds herself turned into a dryad, or into some other representational totem. Love is also the source of problematic blame in terms of the battles surrounding Troy in Greek myth and legend. But in any case, the heroes of these myths, when they are acting alone, show that they are stemming from an individual response which must be tailored by the intercession of the gods. If the hero is too individualist and denies the patronage system of the gods and oracles, as Oedipus did, the results are generally tragic."
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Crime Myths, 2003.
Discusses the phenomenon of crime myths and how these are perpetuated.
1,454 words (approx. 5.8 pages), 11 sources, MLA, £ 33.95
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Abstract
Crime myths are a social phenomenon that act as the consensus? view on crime and the criminal justice system. These are prominently based on fiction however many variables combine to form the resulting myth. This paper discusses crime myths and myth makers, as well as the variables which form a crime myth. It looks at definitions of crime, current global trends, crime measurement and specific crime myths contrasted with crime facts. The paper makes use of a graph.
From the Paper
"Crime is a word not easily defined. It is an incredibly broad term that holds a variety of different meanings by a diversity of demographics (Israel 2003). Criminologists argue that no definition of crime can ever remain constant, as acts viewed as crime by a society differ over time (Israel 2003). Crime is becoming increasingly hard to measure, as opportunities to commit victimless crimes that are not as easily detected, increase with advancing technology and globalisation (Graycar and Grabosky 2002: 23). However, the way crime is measured is dependant on the particular definition of crime held (Israel 2003). Different religions, ethnicities and ages hold different ideals on what crime actually involves (Israel 2003), and victims and police often have varying reactions to crime (Morgan 2003) For these and many other reasons, crime measurement is far from accurate."
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Constructed Myths and Man?s Purpose, 2004.
A detailed examination of Nietzsche?s theory of God and myths.
5,624 words (approx. 22.5 pages), 14 sources, MLA, £ 94.95
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Abstract
This paper examines the process by which myth is built within a community. What are the commonalities in the construction of myths? What is the return mankind receives by being a part of a myth structure? It explains that the underlying assumption is that, if there was not a need or an identifiable benefit from the myths, then men would discontinue their use. It discusses that this was the core of Nietzsche?s hypothesis. However, the continuance of constructed myth in mankind?s societal belief systems is similar to the ongoing need for grease in a wheel bearing. Without the myth, social orders to not function well. Atheistic communism has fallen, and social discord follows in nations that attempt to outlaw the exercise of religious beliefs. Like a thin coating of grease on sliding metal parts, the myth must serve some purpose. The final section of this paper considers the question as well.
From the Paper
"Since Nietzsche declared that God was dead, science and mankind has begun a twofold search. Nietzsche?s declaration asserted that, in detail, the need for God in the society?s constructed identity no longer existed. The scientific method and accompanying hopes for a utopian society would be ushered in by modern thought. Modern, logical and rational thought would be able to replace oppressive superstition, religious, and myth. Since his work, along with Jung, Kant and a myriad of others, the social sciences have searched for the purpose of religious life within the context of community. The ongoing survival of religion in the cultures around the world long after God?s widely reported death has created problem for sociologies and theologians alike."
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