No description available.

This thesis is a critical history about Cranbrook BC, the town where I grew up. It explores a historical origin story that historians have called the ‘Kootenai Uprising,’ as well as the annual regional holiday that commemorates that event - Sam Steele Days. By unpacking the symbols utilized in remembering history, applying new historical evidence towards the long accepted narrative and collaborating with Ktunaxa Nation, this thesis attempts to set the historical record straight, include Ktunaxa perspectives in the regional historical narrative and critically examine the practice of mythology in settler society as a way to both remember and forget the past. / Graduate / 2021-08-28

Two of the best known examples of the Hellenistic epyllion are the Hecale by Callimachus and poem 64 by Catullus. Both poems feature Theseus, a traditional hero whose mythology dates to Homer and Hesiod. Callimachus chose an episode from the Theseus tradition which highlighted his positive side, while Catullus picked a chapter from the mythic stores which put him in the worst possible light. This paper will examine the two poet's use of mythological material - how they suppressed, included and altered the earlier traditions - to make their very antithetical cases for Theseus. In addition to Theseus, I will examine other myths to determine if their treatment of these is consistent or at odds with their handling of Theseus. The thesis of this paper is that Callimachus had a program to present the Greek heroes of old in a favorable light and Catullus's agenda was to display their flaws. This paper will suggest that the reason for their differing viewpoints can be found, at least partly, in the contemporary historical context in which they respectively wrote.

Given its early connection to western science fiction, it is not entirely surprising that contemporary Chinese science fiction (csf) frequently references the "west" in general and Greek mythology in particular. The three works that I analyze in this paper are Xia Jia's "Psychology Game," Gu Shi's "Chimera," and Egoyan Zheng's The Dream Devourer. These three texts utilize Greek mythology in different ways, to different degrees, and with different purposes, and yet they all use Greek mythology to visually disrupt their respective texts. Xia Jia ends "Psychology Game" with a direct Greek-language quotation. Throughout "Chimera," Gu Shi quotes Chinese translations of Greek texts. Finally, in The Dream Devourer, Egoyan Zheng's references to Greek myth are more playful and extensive. Although Zheng names certain significant characters in his novel after figures in Greek mythology, the connections to those figures are rarely explicit and are often twisted or inverted. By analyzing these three texts together we can more clearly see the overarching connection that Greek mythology has to contemporary csf. Although multilingual references are not new to Chinese literature, the Greek references commonly found in csf are likely foreign not only to their Chinese-language audience, but to their Anglophone audience as well. As such, there is a very distinct visual divide between the Chinese-language references and the Greek or Roman script in these texts. Though each script remains clearly discernable, they are connected by the interweaving of the languages and by the text itself, the final result being a literary "cyborg" that unites supposedly binary aspects of "East" and "West." As Donna Haraway claims in her "Cyborg Manifesto," the cyborg represents the rejection of rigid binaries and two-word definitions. She claims, "We are cyborgs. The cyborg is our ontology; it gives us our politics. The cyborg is a condensed image of both imagination and material reality" (50). By combining Greek, Roman, and Chinese scripts these authors simultaneously represent and complicate the dichotomy of "East" and "West," acknowledging how these supposedly distinct cultures have blended.

A study of modern myth-making in Baudelaire and Rimbaud's prose poems.

No description available.

No description available.

Given its early connection to western science fiction, it is not entirely surprising that contemporary Chinese science fiction (csf) frequently references the "west" in general and Greek mythology in particular. The three works that I analyze in this paper are Xia Jia's "Psychology Game," Gu Shi's "Chimera," and Egoyan Zheng's The Dream Devourer. These three texts utilize Greek mythology in different ways, to different degrees, and with different purposes, and yet they all use Greek mythology to visually disrupt their respective texts. Xia Jia ends "Psychology Game" with a direct Greek-language quotation. Throughout "Chimera," Gu Shi quotes Chinese translations of Greek texts. Finally, in The Dream Devourer, Egoyan Zheng's references to Greek myth are more playful and extensive. Although Zheng names certain significant characters in his novel after figures in Greek mythology, the connections to those figures are rarely explicit and are often twisted or inverted. By analyzing these three texts together we can more clearly see the overarching connection that Greek mythology has to contemporary csf. Although multilingual references are not new to Chinese literature, the Greek references commonly found in csf are likely foreign not only to their Chinese-language audience, but to their Anglophone audience as well. As such, there is a very distinct visual divide between the Chinese-language references and the Greek or Roman script in these texts. Though each script remains clearly discernable, they are connected by the interweaving of the languages and by the text itself, the final result being a literary "cyborg" that unites supposedly binary aspects of "East" and "West." As Donna Haraway claims in her "Cyborg Manifesto," the cyborg represents the rejection of rigid binaries and two-word definitions. She claims, "We are cyborgs. The cyborg is our ontology; it gives us our politics. The cyborg is a condensed image of both imagination and material reality" (50). By combining Greek, Roman, and Chinese scripts these authors simultaneously represent and complicate the dichotomy of "East" and "West," acknowledging how these supposedly distinct cultures have blended.

Challenging the common notion that mythological comedies simply burlesque stories found in epic and tragedy, this dissertation shows that comic poets were active participants in creating and transmitting myths and argues that their mythical innovations influenced accounts found in tragedy and prose mythography. Although no complete Greek mythological comedy survives, hundreds of fragments and titles reveal that this type of drama was extremely popular; they were staged in Greece, Sicily, and Southern Italy and make up about one-half of all comedies produced in some periods. These fragments, supplemented by Plautus' Amphitruo (the only nearly complete mythological comedy), vase-paintings, and ancient testimonia, shed light on the vibrant tradition of comic mythology. In chapter one, I argue that ancient scholars' and prose mythographers' citations of comedies invite us to view comedians as authoritative myth-makers. I then survey the development of mythological comedy throughout the fifth and fourth centuries BCE. The plays' titles reveal common mythical topics as well as a number of comic myths that survived independent of the tragic tradition. In chapter two, I argue that Cratinus' Dionysalexandros and Epicharmus' Odysseus the Deserter are wildly innovative comedies that challenge previous accounts for mythological authority. In chapter three, Epicharmus' Pyrrha and Prometheus, Pherecrates' Antmen, and Cratinus' Wealth Gods are studied to show how comedians created new stories by fusing myths together and by combining myth and historical reality. In chapter four, I look at the affairs of Zeus to show the dramatists' different approaches to the same mythical material. While tragedians tend to focus on the suffering of Zeus' victims, comedians feature Zeus' humorously outlandish and usually harmless seductions. In chapter five, on the Amphitruo, I show how Plautus has transformed a myth about the birth of Heracles into a story about Jupiter's long-term affair with a pregnant woman. In chapter six, I enter the debate about comedy's influence on tragedy and argue that mythical variants invented by the comic poet Cratinus have been incorporated into Euripides' Trojan Women and Helen, which demonstrates that, as early as the fifth century, comic poets were seen as mythological authorities. / 2017-06-30T00:00:00Z

This thesis examines and argues that superhero narratives, beginning with their comic book origins in the early twentieth century, exhibit many of the qualities found in folklore. Furthermore, these narratives not only demonstrate a folkloric evolution across multi-media formats, including printed work, television, and film, but that they fit within classic hero narrative structures posited by various folklore theorists. The hero theories presented by Lord Raglan, Vladimir Propp, and Joseph Campbell, along with traditional folklore patterns of dynamism and conservatism discussed by Barre Toelken, Alan Dundes, and others, support the assertion that folklore can, and does, exist and propagate in the mass media popular culture sphere. What follows is an academic analysis of core folklore elements, as well as a presentation of how these core qualities can be found in superhero narratives, and how the discipline of folklore may benefit from a study of these narratives.