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Political myths simply deal with political topics and always use a group of people as the hero or protagonist. [1] In 2001, Christopher G. Flood described a working definition of a political myth as "an ideologically marked narrative which purports to give a true account of a set of past, present, or predicted political events and which is ...
Such myths often serve as an important national symbol and affirm a set of national values. A national myth may sometimes take the form of a national epic , part of the nation's civil religion , a legend or fictionalized narrative, which has been elevated to serious mythological , symbolical and esteemed level so as to be true to the nation. [ 2 ]
A coin featuring the profile of Hera on one face and Zeus on the other, c. 210 AC. Roman conquerors of the Hellenic East allowed the incorporation of existing Greek mythological figures such as Zeus into their coinage in places like Phrygia, in order to "augment the fame" of the locality, while "creating a stronger civil identity" without "advertising" the imposition of Roman culture.
Such myths often serve as important national symbols and affirm a set of national values. A myth is a mixture of reality and fiction, and operates in a specific social and historical setting. Social myths structure national imaginaries. [1] A national myth may take the form of a national epic, or it may be incorporated into a civil religion.
Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.
A mythology is inevitably bound to the society and time in which it occurs and cannot be divorced from this culture and environment. This is true even though Western society previously learnt from, and was informed by, the mythology of other cultures by including the study of Greek and Roman writings as part of its heritage.
In: A. Wand (ed.) Tradition, Performance and Identity Politics in European Festivals (special issue of Ethnoscripts 20:1). Cotter, John (1990). The New Age and Syncretism, in the World and in the Church. Long Prairie, Minn.: Neumann Press. 38 p. N.B.: The approach to the issue is from a conservative Roman Catholic position. ISBN 0-911845-20-8
Myths and legends of Babylonia and Assyria (1916) Edith Hamilton's Mythology has been a major channel for English speakers to learn classical Greek and Roman mythology. The critical interpretation of myth began with the Presocratics. [93] Euhemerus was one of the most important pre-modern mythologists. He interpreted myths as accounts of actual ...