Al igual que tantos integrantes del exilio republicano de 1939, María Teresa León transitó los caminos de esa ruta cervantina que convirtió a don Quijote, su personaje más representativo, en el ...símbolo de los valores éticos propugnados por los republicanos, en un modelo de resistencia en el que verse reflejados, y en un instrumento idóneo para defender la legitimidad de sus actuaciones, reivindicar sus raíces españolas, y transmitir a los lectores de los países de acogida la riqueza de un legado cultural del que ella misma se sintió parte. En la línea iniciada en obras como Rodrigo Díaz de Vivar, el Cid Campeador (1954) y Doña Jimena Díaz de Vivar, gran señora de todos los deberes (1960), donde convirtió en protagonistas de estas creaciones a figuras históricas (y literarias) que con el paso del tiempo se transformaron en mitos, en símbolos de los valores que propugnaron, en Cervantes (1969) y Cervantes, el soldado que nos enseñó a hablar (1978), sus dos biografías publicadas durante su exilio bonaerense y romano, ofreció los principales datos biográficos del autor y los hechos políticos que mayor influencia tuvieron en su trayectoria vital y literaria, pero también reflexionó sobre el drama personal y colectivo que conlleva el desarraigo del que debe vivir alejado de su patria e intentó ofrecer unas pautas de actuación basadas en una ética política fundamentada en la defensa de la justicia, la libertad, la verdad, la lealtad y la legitimidad y el respeto por la diversidad.
Through an analysis of the concepts of form, Gemeinschaft, and Kultur, this article highlights how German, Italian, and French intellectuals of the right develop a personal pathway to modernism, ...having increasingly abandoned the reactionary and anti-modern perspectives that characterised them up until the First World War.
Psychotherapy is a culturally encapsulated healing practice that is created from and dedicated to specific cultural contexts (Frank & Frank, 1993; Wampold, 2007; Wrenn, 1962). Consequently, ...conventional psychotherapy is a practice most suitable for dominant cultural groups within North America and Western Europe but may be culturally incongruent with the values and worldviews of ethnic and racial minority groups (e.g., D. W. Sue, Arredondo, & McDavis, 1992). Culturally adapted psychotherapy has been reported in a previous meta-analysis as more effective for ethnic and racial minorities than a set of heterogeneous control conditions (Griner & Smith, 2006), but the relative efficacy of culturally adapted psychotherapy versus unadapted, bona fide psychotherapy remains unestablished. Furthermore, one particular form of adaptation involving the explanation of illness--known in an anthropological context as the illness myth of universal healing practices (Frank & Frank, 1993)--may be responsible for the differences in outcomes between adapted and unadapted treatments for ethnic and racial minority clients. The present multilevel-model, direct-comparison meta-analysis of published and unpublished studies confirms that culturally adapted psychotherapy is more effective than unadapted, bona fide psychotherapy by d = 0.32 for primary measures of psychological functioning. Adaptation of the illness myth was the sole moderator of superior outcomes via culturally adapted psychotherapy (d = 0.21). Implications of myth adaptation in culturally adapted psychotherapy for future research, training, and practice are discussed. (Contains 1 figure and 4 tables.)
As newspapers decline across the United States, corporate takeovers of private, family-owned publications have become a familiar symbol of an industry in turmoil. Though arguably beneficial to ...journalism, the family newspaper as an archetype has frequently been used to perpetuate certain journalistic myths. This includes myths about commercial journalism’s ability to meaningfully prioritize public interest. To understand the ways the family newspaper archetype functions in public discourse, this study examines a moment of upheaval, in which the cultural construct is both upheld and contested. Focusing on a tumultuous period at a metropolitan newspaper, the Pittsburgh Post-Gazette, the analysis finds that the archetype’s proximity to an imagined past influences its rhetorical force and appeal. At its best, the archetype entrenches romanticized versions of journalism’s past thereby obstructing visions of alternative futures. With local journalism in crisis and media consolidation ever-rising, attention to ownership myths sheds light on the stories that ultimately sustain a journalism for the few instead of the collective.
Les violences sexuelles représentent un enjeu de société important alorsqu'environ 1 femme sur 3 déclare en avoir été victime. Il est primordial de s'intéresser aux facteurs qui contribuent à la ...prévalence des violences sexuelles, incluant l'adhésion aux mythes du viol. Les « mythes du viol » réfèrent à un ensemble de croyances erronées concernant les violences sexuelles. L'Illinois Rape Myth Acceptance Scale (IRMA) et ses variantes constituent les mesures les plus couramment utilisées pour l'évaluation de l'adhésion aux mythes du viol, mais aucune version française de l'IRMA n'est actuellement disponible. La présente étude a pour objectif de procéder à la traduction systématique et à la validation française de l'IRMA (McMahon & Farmer, 2011). Pour ce faire, une traduction de l'outil a d'abord été effectuée selon la procédure de rétrotraduction utilisée en recherche interculturelle (Brislin, 1970). Ensuite, 740 individus francophones âgés de 16 à 83 ans (M = 23,54; É.-T. = 8,02) ont rempli un questionnaire en ligne portant sur les comportements et les attitudes sexuels, incluant la version traduite de l'IRMA. Les résultats indiquent que la version française de l'Échelle révisée d'adhésion aux mythes du viol (FR-IRMA) présente de très bonnes qualités psychométriques et peut être utilisée aussi bien en recherche qu'en intervention auprès de populations francophones.
Sexual violence represents a significant social issue, with one in three women reporting sexual victimization. It is essential to acquire a greater understanding of the factors contributing to sexual violence, including rape myth acceptance. Rape myth acceptance refers to a set of erroneous beliefs relating to sexual violence. The Illinois Rape Myth Acceptance Scale (IRMA) and its variations are some of the most widely used measures of rape myth acceptance. However, no French version of the IRMA is currently available. The objective of this study is to carry out a systematic translation and validation of a French version of the IRMA (McMahon & Farmer, 2011). To do so, the IRMA was translated according to the back-translation procedures for cross-cultural research (Brislin, 1970). Francophone individuals (N = 740) between the ages of 16 to 83 (M = 23.54; SD = 8.02) completed an online questionnaire on sexual behaviour and attitudes, which included the translated French version of the IRMA. Results show that the French version of the revised Illinois Rape Myth Acceptance Scale (FR-IRMA) has very good psychometric qualities and could be used for both research and interventions with Francophone populations.
Intérêt public
Afin de comprendre et de prévenir les violences sexuelles, il est primordial de s'intéresser aux croyances et aux attitudes qui contribuent au maintien de tels comportements, dont l'adhésion aux mythes du viol. Cet article a permis de valider la version française de l'Échelle révisée d'adhésion aux mythes du viol (FR-IRMA). Un tel outil s'avère particulièrement pertinent pour les chercheurs souhaitant étudier, chez une population francophone, les attitudes liées aux violences sexuelles ainsi que pour les intervenants œuvrant sur l'élaboration et l'évaluation de l'efficacité de programmes de prévention des violences sexuelles.
Sung at festivals in honour of the gods or at banquets, heard in the theatre or in the agora, contemplated in the walls of temples or in table vessels, myths are part of the daily life of the Greeks. ...Zeus, and the deities of Olympus, Prometheus, Heracles, Oedipus, Theseus, Helen, Pandora, Ulysses are some of them, the most striking. Mythical narratives, whether they are known through texts or through images, participate in the construction of as varied domains of Greek experience as the polytheistic pantheon, food codes, relations between the sexes, the view of the phases of life and death or history communities.
Language includes various tools that are very important in communication and the transfer of experiences. Abbreviations, similes, metaphors, ironies, puns, repetitions, and synonyms play an essential ...role in this regard. An eponym is another linguistic tool that is effective in communication. Eponymes or aliases also appear in the field of science, especially medicine. These eponyms are derived from the names of physicians, scientists, nurses who first reported the disease or provided treatment or patients who first reported the disease or the area where the disease broke out. The use of eponyms in medical science has its supporters and opponents. Nevertheless, they are known to enrich medical science.This article descriptively studies the manifestation of myths and literary and artistic figures in the eponym of diseases.Of the twenty eponyms mentioned in this article, nine (Ulysses, Hercules, Pan, Proteus, Syringomili, Cyclopia, Gigantesm, Satyr, Phobia) refer to Greek and Roman mythological heroes and gods, and literary figures and other works of art. In addition, five cases (Alice in Wonderland, Pickwicken, Humpty Dumpty, Aguchik and Robin Hood) are related to English literature, three cases (Ondine's curse - which of course is the origin of this story -, Baron Munchhausen, Straw Peter) to German literature, one case (Lazarus syndrome) to the Bible, and two cases to Da Vinci's masterpiece from Italy (Mona Lisa) and the works of Pieter Bruegel from Holland.Eponyms are sometimes associated with myths and characters in literary and artistic works since pain and suffering have accompanied humans throughout history and humans have tried to show this issue using eponyms.
Chinese classical myth of “Yi” has accumulated in the long history as a huge and complex cultural imagery system with three levels. The first is the narrative level of mythological text and image; ...the second is the interpretation level of multi-leveled meaning through interpretation of Yi’s myth; the third is the application level of transferring and selecting specific meaning or employing/imitating certain narrative elements in different fields to achieve certain purposes. Around the three levels, this paper attempts to explore the psychological significance of superficial signing and underlying symbolism of Yi’s myth with Cultural Representation Theory and C. G. Jung’s Symbolism Theory.
This article focuses on the work of Maximiano José Roberto, a descendant of a prestigious Tariana lineage, a collaborator of the academic elite of Manaus and an unknown pioneer of Amazonian ...anthropology. His main work, the legend of Yuruparí, is an important document for the study of the history of the Upper Rio Negro region in the nineteenth century. Pervasive in the narrative, the question of the status of women in indigenous societies is presented under the form of a bloody struggle. However, alongside the ruthless repression of women's fights against the establishment of a hegemonic male power, a form of gender violence hitherto absent from the mythologies of the Upper Río Negro appears: the symbolic confinement of indigenous women. Our hypothesis is that this transformation of gender violence results from the encounter of Maximiano José Roberto's literary and political project with the expectations and assumptions of the male and colonial intellectual elite of the Brazilian Amazon at the end of the nineteenth century. Therefore, the legend reflects through the work of Roberto the profound transformations of Brazilian national society in its relationship with indigenous communities.
