, where the dynamic aura surrounding each of these glorious historic climaxes was further heightened by the presence of a national leader. This article addresses the visual construction of the myth of the national leader in Albanian textbooks. While some
A Theoretical Approach
What are the myths of Europe? This article provides the conceptual framework through which this question may be approached. It begins by defining myth in such a way as to distinguish it from other forms of political symbolism and points to the distinction between cultural and political myths. From here, the relationship between mythical and historical narratives is analyzed via a study of how the main narrative cores through which Europeans have perceived themselves have worked in different periods and contexts as both. It concludes with a more detailed analysis of some of the icons that convey the myths of Europe.
Myth and Reality in Shangri-La
Paul Genoni and Tanya Dalziell
wonders it might reveal. When early written reports from travelers and missionaries 1 emerged in the eighteenth century they established a myth around Tibetan spirituality that coupled observations of Tibetan Buddhism with the “mystical” appeal of the
In the aftermath of the Russian Revolution of 1917, many Russian writers including Ivan Bunin (1870–1953) and Nadezhda Teffi (1872–1952) immigrated to France. Their works were imbued with longing for the bygone epoch and for their lost motherland. In Russian émigré literature, this nostalgic outlook produced the mythology of the Belle Époque as the period of prosperity and social harmony. This romanticized view of the past became integrated in the political and intellectual discourses of two influential French writers, Romain Gary (1914–1980) and Elsa Triolet (1896–1970). The article addresses how Russian nostalgia for a pre-1917 period paved the way for the rise of the myth of the Belle Époque, a myth that became increasingly influential in twentieth-century French history.
The Sarajevo Assassination in History, Memory, and Myth
How has the Sarajevo assassination been conjured and construed, narrated and represented, in a wide variety of media including fiction, film, newspapers, children’s literature, encyclopedias, textbooks, and academic writing itself? In what ways have these sources shaped our understanding of the so-called “first shots of the First World War”? By treating the assassination of Archduke Franz Ferdinand (28 June 1914) as a "site of memory" à la historian Pierre Nora, this article argues that both popular representations and historical narratives (including academic writing) of the political murder have contributed equally to the creation of what I identify here as the “Sarajevo myth.”
Mythic Gesture at the Russia-China Border
considering how to analyze the ethnography of sites that expose state-ness, this article will suggest that we should attend to an agentive presence in borderlands, that of ‘myth’. My analytical strategy for this article has been to combine several kinds of
Competing Forms of Knowledge in Rachel's Tomb in Tiberias
analysis … Why do you present the story as an invention and its believers as trapped in a myth? … Is it not the case that you are rewriting history and combine it with smearing Cohen [the main protagonist in the contemporary construction of the site] and
Marcel Mauss, Henri Hubert and Robert Hertz. Saints, Heroes, Myths, and Rites. Classical Durkheimian Studies of Religion and Society, edited and translated by Alexander Riley, Sarah Daynes and Cyril Isnart, Boulder: Paradigm Publishers, ‘The Yale Cultural Sociology Series’, 2009, 221 pp.
Postmodernism and Myths about Great Artists
quests after pre-industrial utopias. 8 Nevertheless, our corpus simultaneously betrays an awareness that the said mythical narratives are not repositories of intemporal and universal truths. The opposite is true: myths are imaginary and artificial
This article discusses the experiences of Russian nurses in World War I. An examination of Russia's sisters of mercy—as Russian nurses prior to 1918 were called—in World War I reveals the significance of women's medical service and exposes the fallacy of the notion of war as a distinctly male experience. Russian women's wartime nursing experiences share many of the features of the male war experience. Although conventional wisdom draws lines of demarcation between the active killing and dying of combat and the passive nurturance and support of nursing, in reality, Russian women's wartime medical service blurred such separations. In many ways, the narratives of female medical personnel mirror those of male combat personnel. The nurses who served in Russia during World War I indicate clearly the variety of ways that women intersected with and were affected by the war and the inadequacies of gendered notions of wartime experience.