Why is it important to analyze the cultural context of a myth

Name The 4 aspects of culture. Q: Why is it important to analyze the cultural context of a myth or epic? Write your answer Related questions. Why is it important to analyze the culture context of a myth or epic?

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What is epic and mock epic? Which of the epic poems has a part called the Bhagavad-Gita which is an important Hindu scripture?

Is the epic of Gilgamesh a famous story that expresses the qualities of leadership important to sumerians? Study Guides. Trending Questions. Still have questions? Find more answers. Previously Viewed. Why is it important to analyze the cultural context of a myth or epic?

Unanswered Questions. What characteristics of a tragic hero does Macbeth possess and banquo lack? To undertake serious, open-minded cross-cultural study of world religions, Huston says we must do two things:. All cultures create and tell stories, and myth-making is an important human creative activity. Myths, stories, legends, folklore, tall tales give valuable insights into how people perceive and think about their world. Language arts, oral and literary traditions express how people order their experience and the universe, set standards of behavior, shape and reflect cultural values.

Poets, storytellers, writers, as well as other artists and performers, make and use symbols to shape and interpret experience, create works of beauty and significance—whether religious or secular—and exercise the human imagination in a rich diversity of ways the world over.

Some poets--notably William Blake of the late eighteenth-century, and William Butler Yeats of the lateth and early 20th century Modernist period--have even created their own personal mythic systems.

Why do these similarities occur? Do all human beings inherit a common, if unconscious, set of mythic figures, forces, patterns, implications, and structures from our common ancestors?

Myth critics draw upon philosophy, anthropology, psychology, history, folklore, linguistics, and literature to study these correspondences and speculate on the reasons why.

They approach myth, as well as language, as a way of responding to the world and creating a worldview. They describe myth as non-intellectual, primal, emotion-laden, experiential, and imagistic.

They suggest that literature and orature or oral arts tap into a universal human mythic consciousness and reveal the dynamics that have given meaning and intelligibility to our world. In The Golden Bough , James Frazier identified common elemental patterns of myth and ritual found across seemingly disparate cultures and times and places.

These archetypes are expressed in myths, religion, dreams, private fantasies, as well as in works of literature. Archetypes can be defined as a set of universal and elemental mental forms or patterns—e. The archetype of archetypes has been identified as the death-rebirth theme, connected with the cycle of seasons and the organic cycle of human life and death. Other archetypes include sacrifice of the king, gods who die to be reborn e.

Such archetypes express a mythic conception of human life. As such, they cannot be understood by intellectual, rational, or logical methods or procedures; rather, archetypes are the stuff of dreams, the unconscious, ceremony, trance, and ritual. Drawing upon anthropology, linguistics, and psychology, Claude Levi-Strauss proposed that the meaning of myths lies not in their content, but in the structure of relationships that myths reveal.

Levi-Strauss believes that myth patterns arise out of the structures and operations of the human mind—not racial memory. Another notable myth critic of the midth century, Northrop Frye is not particularly concerned with why or how these universal mythic patterns arose: the fact is, the patterns are there, "so deeply ingrained in most cultures that literary works typically rehash the same general mythic formulas" "Myth"