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Purpose of myth and folktales
Give the importance of mythology
Importance of myths in literature
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Recommended: Purpose of myth and folktales
Myth and history are necessary in explaining the world, and can be depended upon for guidance with one as reliable as the other. The idea of place, with its inherent myth and history, is an important factor in one's identity because place shapes character and events. Robertson Davies' Fifth Business, E. Anne Proulx's The Shipping News, Michael Ondaatje's In the Skin of a Lion, and Jack Hodgins' The Invention of the World use myth and lore to describe the obstacles which the protagonists and others must get over or confront in order to recover their perspective identities. Place anchors the novels in Canada: Fifth Business in Ontario, The Shipping News in Newfoundland, In the Skin of a Lion in Toronto, and The Invention of the World on Vancouver Island. Because they are different places, different stories develop; but since these places are in Canada, they share the Idea of North in which the dream world is as important as the real world. This paper will demonstrate this typically Canadian characteristic of myth coexisting with reality, showing that explanations of identity given by myth and the oral tradition are at least as powerful as documented history.
In order to understand how myth and history work to explain things and recover identity it is important to understand their similarities and differences. Myth and history are similar in that they both explain, instruct, give origin, and shape the world. Their differences lie in the use of the supernatural. Whereas myth deals with "supernatural beings, ancestors, or heroes," and explains "aspects of the natural world," history is "A chronological record of events, as of the development of a people....A formal written account of related natural phenomena" (College Dictionary 903, 644). Myth relies on faith for belief, while recorded history relies on documentation or proof. Though they differ in these ways, myth and history are both equally reliable sources of explanation and guidance. Whereas one event may be documented to have taken place and another event may not have such proof, both happenings offer the same end: what is to be learned from the story. Northrop Frye writes in "The Koine of Myth" that there are stories that "may be asserted to have really happened, but what is important about them is not that, but that they are stories which it is particularly urgent for the community to...
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...the real that will give a person wholeness.
Works Cited
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Beebe, Katharine. "Fusion." Mirage. Winter 1998: 16-20.
Davies, Robertson. Fifth Business. New York: Penguin, 1970.
Frye, Northrop. The Stubborn Structure: Essays on Criticism and Society. London: Methuen, 1970.
Frye, Northrop. Preface. The Bush Garden: Essays on the Canadian Imagination. By Northrop Frye. Toronto: House of Anansi, 1971. i-x.
Frye, Northrop. "The Koine of Myth: Myth as a Universally Intelligible Language." Northrop Frye Myth and Metaphor: Selected Essays, 1974-1988. Ed. Robert D. Denham. Charlottesville: University Press of Virginia, 1990. 3-17.
Hodgins, Jack. The Invention of the World. Toronto: McClelland and Stewart, 1977.
Jeffrey, David L. "Jack Hodgins." Dictionary of Literary Biography. University of Ottawa. 122- 130.
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Ondaatje, Michael. In the Skin of a Lion. New York: Vintage, 1987.
Proulx, E. Annie. The Shipping News. New York: Simon and Schuster, 1993.
Eden Robinson’s short story “Terminal Avenue” presents readers with the dystopian near-future of Canada where Indigenous people are subjugated and placed under heavy surveillance. The story’s narrator, Wil, is a young Aboriginal man who struggles with his own inner-turmoil after the suicide of his father and his brother’s subsequent decision to join the ranks of the Peace Officers responsible for “adjusting” the First Nations people. Though “Terminal Avenue” takes place in Vancouver there are clear parallels drawn between the Peace Officers of Robinson’s imagination and the Canadian military sent to enforce the peace during the stand-off at Oka, Quebec in 1990. In writing “Terminal Avenue” Robinson addresses the armed conflict and proposes
Carl Gustav Jung, The archetypes and the collective unconscious, Translated by R.F.C. Hull. 9th ed. (Princeton, NJ: Princeton University Press, 1981)
Carl Gustav Jung, “The Principle Archetypes” in The Critical Tradition: Classic Texts and Contemporary Trends, ed. David H. Richter (New York: St. Martin’s Press, 1989), 666.
How can you write about a culture whose history is passed on by oral traditions? Better yet, how can you comprehend a culture’s past which a dominant society desired to assimilate? These two questions outline the difficulty in understanding the historiography of Canada’s Aboriginal peoples. In 2003, Paige Raibmon published her article, “Living on Display: Colonial Visions of Aboriginal Domestic Spaces.” Her work, although focused on Canada’s colonial “notions of domesticity,” presents the role of Aboriginals as performers to European notions of indigenous culture and identity. Early social historians believe that Aboriginals’ place in history is in their interactions with European Jesuits. A decade later, historians argue Aboriginals exemplify a subordinate culture fighting against assimilating and hegemonic forces. More recently, social historical perspective shows Aboriginals as performers of the white-man’s constructed “authentic-Indian.” Obviously, there is disparity between historians’ viewpoints but each decade’s published histories concur with James Opp and John Walsh’s concept of local resistance. Using Raibmon’s paper as a starting point, a chronological examination of select histories reveals an evolving social historiography surrounding historians’ perceptions of Aboriginals’ local resistance attempts.
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Artistic ideals in Canada are often difficult to combine into one concise understanding given their changing nature. The colonial era as well as the late nineteenth century was significantly shaped by Pastoralism, a style that often depicted paintings of the countryside (Davis 36). The Homer Watson painting, After the Rain in 1883 is a pastoral style that depicts “nature reach[ing] its highest stage of picturesque beauty [that only occurs] when forests [have] been cleared, meadows or fields created or cultivated and farms established” (36). After the Rain shows a farmer’s field, where the land has been cleared of trees following what looks to be a major storm (38). Watson represents early Canada by placing emphasis on a secure, eerily comfortable, agrarian based society in a photographic-like piece of work. Homer Watson believed in his w...
Myths relate to events, conditions, and deeds of gods or superhuman beings that are outside ordinary human life and yet basics to it” ("Myth," 2012). Mythology is said to have two particular meanings, “the corpus of myths, and the study of the myths, of a particular area: Amerindian mythology, Egyptian mythology, and so on as well as the study of myth itself” ("Mythology," 1993). In contrast, while the term myth can be used in a variety of academic settings, its main purpose is to analyze different cultures and their ways of thinking. Within the academic setting, a myth is known as a fact and over time has been changed through the many different views within a society as an effort to answer the questions of human existence. The word myth in an academic context is used as “ancient narratives that attempt to answer the enduring and fundamental human questions: How did the universe and the world come to be? How did we come to be here? Who are we? What are our proper, necessary, or inescapable roles as we relate to one another and to the world at large? What should our values be? How should we behave? How should we not behave? What are the consequences of behaving and not behaving in such ways” (Leonard, 2004 p.1)? My definition of a myth is a collection of false ideas put together to create
Langley, Travis. “The Psychodynamic Duo: Freud and Jung on Batman and Robin.” Henderson State University. Henderson State University, 2011. Web. 10 May 2014.
Hoeller, Stephan A. "The Gnostic Jung." The Gnostic Jung. Wheaton: Theosophical publising House, 1982. 11. Paperback.
...in attempting to alter the policies and practices that keep them in their marginalized position, however one obstacle being that “conventions that refer to the rules may change, but rules that inform the conventions rarely do” (Fleras, 2010; p. 185). The frontier narrative has inadvertently placed a veil over Canadians that keep feelings of guilt and responsibility for the cruelty towards Aboriginals invisible, and simultaneously keeps visible the belief that it is because of the white-settlers that Canada has become what it has today. Some may argue that the frontier narrative is no longer relevant to Canada’s multicultural society, however as demonstrated, it is clear that the narrative has manifested itself and has played and continues to play a crucial role in the structuring of Canadian society and treatment of Aboriginals; the true first-settlers of Canada.
Jung, C. G., and Marie-Luise Von Franz. Man and His Symbols. Garden City, NY: Doubleday, 1964.
Campbell, Joseph, Mythic Worlds, Modern Words, (Edmund L. Epstein, ed.), Novato, California, Joseph Campbell Foundation - New World Library, 2003.
Moodie, Susanna. Roughing it in the Bush; Or, Life in Canada. London, England: Richard Bentley, 1852) and 3rd. ed. (1854). Print
Cal Jung, Man and his Symbols (NY: Doubleday, 1964) Part 4 by Aniele Jaffe, esp. p. 264