| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "MEDUSA MYTH FEMALE GAZE": |
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The Medusa Myth and the Female Gaze, 2002.
This paper explores the portrayal of female figures in art and myth, focusing on the Medusa myth and the castrating power of the female gaze and their effect of the female self-image.
2,240 words (approx. 9.0 pages), 5 sources, MLA, $ 69.95
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Abstract
The paper reviews in detail the image of Medusa that pits femininity and masculinity against each other and allowing masculinity to triumph. The paper continues by stating that the gaze of the painted female subject often is depicted with her eyes either diverted from the viewer, or coyly regarding him. The author states that myths like the Medusa myth and the female gaze instruct women that their sexuality is something to be suppressed, that a powerful woman is a dangerous woman, and that the male will triumph in the end.
From the Paper
"Though the familiar image of Medusa as a serpent-haired monster is attributed to the Greeks, the myth of Medusa actually has its roots in pre-classical Mediterranean culture. In the matriarchal societies that existed before Greek civilization, Medusa was far from reviled as she was by the Greeks; instead, she was worshipped as a beautiful mother deity who symbolized wisdom, fertility, and female power. With the advent of Greek civilization, the existing gynocentric religion and mythology were compelled to adapt to the new patriarchal value system."
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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, $ 39.95
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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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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, $ 32.95
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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, $ 84.95
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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, $ 52.95
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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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God, Myth, and Society, 2004.
This paper discusses that the social sciences have searched to identify the purpose of religions, but in their efforts to define the purpose of myth, sociologists are still at a loss.
5,645 words (approx. 22.6 pages), 23 sources, MLA, $ 136.95
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Abstract
This paper explains that ideas about moral values, religions, or myths, which have an absolute foundation in a ?god? who is essentially ?other? than ourselves, have been replaced in the minds of this generation by the treatise of relative morals and ethics. The author points out that there are the two common frameworks that classical mythologists used to understand the construction of myth: (1) Belief systems, which attempt to give the person a sense of control over that which is larger than him or herself, and (2) myths, which allow the person an understanding of themselves and the world around them. The paper stresses that, in the wake of man?s self-enlightenment, the striving for knowledge has left behind an unexplained vacuum in the minds and hearts of men to still remain connected to myth-belief systems.
Table of Contents
Levi-Strauss?s Conundrum Regarding Myth
Personal ?Needs? for a God Identity Myth
Myth Definition
Myth Construction
Myth?s Purpose
Conclusion
From the Paper
"As consequence to the failure of religious leader to adapt an argument for God?s existence in scientific terms, man?s continued desire to connect with a ?higher being? was reduced to the idea of myth. Thus construction of the myth has absorbed much of sociologist?s activities for the last half century. How and why man creates belief systems for something that is not real poses a problem to the scientific mind. If God does not exist, then within mankind there must be internal desires which create the longing and psychological need for attachment to an ethical system, or moral compass. Another hypothesis is that within the social construct of a community, there exists a collective need for the group to find identity with a ?higher order'.?"
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Man?s Myths, 2004.
This paper discusses that myth is not only a sociological function, but also has a basis in reality, which does not fit inside the scientist?s world of logical and visually measurable phenomena.
5,370 words (approx. 21.5 pages), 13 sources, APA, $ 132.95
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Abstract
This paper explains that the reason for developing a myth is to understand the existing social order in terms of things that are familiar to the members of the society; myths are designed from experiences of the people. The author points out that the continuation of religious myth in the collective experience of mankind after developing scientific rational has presented anthropologists with a continuing dilemma. This paper explains that myth is a moral code, such as the story that delineates right and wrong or good and bad to those people who believe in and live by a specific myth.
Table of Contents
Personal ?Needs? for a God Identity Myth
Myth Construction
Myth?s Purpose
Conclusion
From the Paper
"Boyer also identified what he calls activation points around which the oral tradition is elevated to the level of a myth. The activation points for Boyer are the complex set of circumstances which men and women can experience as they mature. These events are often in need of an explanation that resides in an external locus of control. According to Boyer's research, these anthropological and sociological experiences trigger a specific physiological ethos in the brain, and the brain is primed to ?look for? traditions which explain these experiences. It is by chance that the myth and a religious framework is the best framework to give these experiences a cohesive meaning."
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Greek Myth as History, 1979.
This paper examines myth as history as exemplified in the Greek Pantheon of the characters of Oedipus, Theseus, and Hercules stressing conflicts between myth and reality and sources and functions of myths.
3,150 words (approx. 12.6 pages), 10 sources, $ 111.95
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From the Paper
"The purpose of this research is to examine the topic "Myth as History" as exemplified in the Greek Pantheon of the characters of Oedipus, Theseus, and Hercules. The structure of this study is bi-focal. It first analyzes the concepts of myth and mythology, perhaps from an anthropological point of view. Second, it compares and contrasts the mythical and possibly historical elements in the myths surrounding the three above nominated characters of that Pantheon:
The prime function of myth is to codify, support, and validate the traditional belief and behavior . . . knowledge of the mythical past gives incentive and justification for rituals and moral action,and also guides to the correct performance of sacred acts.. ... "
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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, $ 53.95
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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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Crime Myths, 2003.
Discusses the phenomenon of crime myths and how these are perpetuated.
1,454 words (approx. 5.8 pages), 11 sources, MLA, $ 48.95
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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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The Myth of Lilith, 2007.
A subjective discussion on the myth of Lilith.
1,558 words (approx. 6.2 pages), 7 sources, APA, $ 51.95
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Abstract
This paper argues that the myth of Lilith was created to justify the suppression of women in Jewish culture. The author begins by recounting the history of the myth. It continues to present its literary analysis. The paper also touches upon the myth versus creation story in Genesis. It also explains the modern day implications of the Lilith story. In conclusion, the author of the paper, offers a personal opinion on the topic.
Table of Contents:
History of the Lilith Myth
The Alphabet of Ben-Sira
Analysis of the Myth
Myth versus Creation Story
Modern Day Implications of the Lilith Story
Conclusion
Works Cited
From the Paper
"The Alphabet of Ben-Sira, believed to have been written sometime between the 7th and the 11th centuries AD, is the first fully developed account of the mythology of Lilith. The authors of the Alphabet are not known but are believed to have been Jewish rabbi of Arabic origins. According to the Alphabet, when God decided to create a female companion for Adam, he created the first woman out of earth in the same way as he had created the first man, except that he used the earth's clay for creating Adam and slime for creating Lilth. The pair immediately began to quarrel because Lilith refused to submit into a subservient role to Adam. In specifically sexual terms, Lilith refused to assume the "missionary position" during sexual intercourse as demanded by Adam. Refusing to compromise, Lilith uttered the secret name of God, which gave her the power to fly away from the Garden of Eden, settling on the Red Sea coast, where she mated with various demons, giving birth to countless other lilins."
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Four Functions of Myth, 2002.
Discusses four functions of myth pertaining to the Native American Hopi culture.
2,270 words (approx. 9.1 pages), 4 sources, MLA, $ 70.95
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Abstract
This paper discusses and analyzes the topic of the functions of myth, as defined by author Joseph Campbell in his book, "The Power of Myth". Specifically, it explains Campbell's four functions of myth and show how they are demonstrated in Native American Hopi culture. The Hopis of Northern Arizona epitomize the four functions of myth in their culture and society. Their society is based on myth, religion and spiritual celebration and they have held on to these myths when many other tribes have turned away from their spiritual and mythical past. The paper shows that the Hopi's myths relate to the earth, the natural world surrounding them and their dependence on this natural world for their survival. They understand the importance of myth in a healthy society and, because of this, they have one of the longest surviving Native American societies in the Southwest desert.
From the Paper
"The priests in the ceremony carry the snakes in their mouths as they circle a central plaza in the village where the ceremony is performed. After several groups of priests make their way around the plaza with the snakes, the snakes are gathered up by "snake gatherers," and carried out into the desert below the mesas, where they are released. If the dance is performed correctly, the Hopis believe it will bring rain (O'Kane 196-205). The Snake Dance is an excellent example of myth in its purest form, as it is the physical acting out of only one of the most important and vital Hopi myths. The myth relates directly to the health and well being of the community, and celebrates the wonder of the rain and the snakes and their relationship to the natural (and unnatural) world. It is their belief the snakes can communicate with the spirits who will send the rain, and to make the spirits happy, they must use just the right snakes, and then send them home (their release in the desert) to carry their message."
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"The Matrix" and the "Power of Myth", 2004.
An analysis of how the film, "The Matrix", follows the motif of a myth, as outlined by Joseph Campbell in his book, "The Power of Myth".
1,300 words (approx. 5.2 pages), 2 sources, MLA, $ 43.95
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Abstract
This paper examines how "The Matrix" is an example of a ?modern day myth? and how the format for a mythological hero story, laid out by Joseph Campbell in his "The Power of Myth", could easily be applied to many contemporary films and novels. It shows how our society?s thirst for these stories indicates something profound about human nature. Human beings want to know what is truly out there beyond the stars for they want to believe in something greater than themselves.
From the Paper
"Modern society has created an antiseptic and sterile setting for the story of human life. Neo recognizes this fact and feels that there was always something missing; there was always something not quite right. Neo is the hero of this story, and as such, the film begins with this general uneasiness in his character; a restlessness; a searching. According to Campbell the typical adventure begins with someone ?who feels there?s something lacking in the normal experiences available or permitted to the members of his society. This person then takes off on al series of adventures beyond the ordinary, either to recover what has been lost or to discover some life-giving elixir.? (Campbell 123). Neo soon meets Morpheus, and with his aid is reborn into the true world."
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The Loyalist Myth and Tradition in Canada, 2006.
This paper compares and contrasts the development of the Loyalist myth and tradition in Upper Canada, New Brunswick and Nova Scotia, and briefly sketches some of the myth's long-term influence on Canada.
1,806 words (approx. 7.2 pages), 8 sources, MLA, $ 58.95
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Abstract
The paper first defines the words myth, tradition and legend. Resulting from the definitions, the writer states that the so-called myths surrounding the Loyalists should more correctly be labeled legend and tradition. The paper explains that when the Loyalist was extirpated from American soil for being un-American, the Loyalist, robbed of his identity, and forced to create a new one, insisted he was British. The writer explains the relationship between the Loyalist and Britain to be one of child to parent. The writer explains the development of the Loyalist legend, noting that the natural antipathy many Loyalists felt towards the Americans, mingled with feelings of superiority, always warred with the knowledge that America was, in fact, their true homeland. The writer posits that the delay in Canada attaining independence may also be traced to the Loyalist tradition because English Canadians always seemed nervous about cutting the ties between mother and child. The writer concludes that the Loyalist tradition, although muted, is still a force in Canadian life and that this can be seen in the fact that Canada still belongs to the British Commonwealth.
From the Paper
"A historical myth can have several definitions. A useful one is that it is "a means of self-identification, deriving its justification from an ideological reinterpretation of the historical past." Here the key word is self-identification. When he was extirpated from American soil for being un-American, the Loyalist, robbed of his identity, and forced to create a new one, insisted he was British. But since he was not British, he had to define for himself a special relationship with Britain; the only one available to him was that of child to parent. Hence so many Loyalist references to the "mother country," and so long an interval before Canada gained independence. Even today the titular head of Canada is also from the "mother country."
"Because events had made him a loser, the Loyalist desperately needed to turn his defeat into victory. He especially needed to do so in those areas-such as New Brunswick and Upper Canada-which he had founded, because no nation can be born out of defeat. He did so by emphasizing his loyalty: loyalty to Britain, to the British Constitution, and to the monarchy. In fact, loyalty came to function "as the founding and integrating myth of the new society." Loyalty, however, was never focused on Canada but always on Britain. Two manifestations of the focus, at least up to the 1960s, were a Canadian national anthem and a flag both of which were British. "
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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, $ 136.95
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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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