The Da Vinci Code Novel is one of the famous works from Dan Brown, it narrates about the conflict between Priory of Sion and the church a long time ago. The novel would show us the sacred of Holy ...Grail which has been covered and the mystery of the codes. The conflict of faith is something that makes the novel complicated and more interesting to read. a faith is also important in determining people’s life because it is an attitude even though it is not always true, thus it cannot become a standard of truth. The writer uses New Criticism approach to find the main problem and conflicts related to research question. The writer also uses a qualitative method to describe the finding. In the end of the study, the writer finds that The Da Vinci Code novel have several faiths reflected, namely; (1) the last supper painting that breaks people’s faith, (2) holy grail and the secret of Christianity’s faith, (3) the priory of sion as the guardian, and (4) the truth of faith. At the same time, the main problem in the novel is a different perspective on the Holy Grail due to the lack of relevant information and their long-established faith, thus they assume that it is true. We cannot claim either of them was wrong because it refers to their own needs. In fact, there is no absolute truth for human being, it is because the truth we have is only own perspective and it does not apply for everyone.
Mediatized tourism Mansson, Maria
Annals of tourism research,
2011, Letnik:
38, Številka:
4
Journal Article
Recenzirano
► Convergence is a helpful analytical tool to study tourism in combination with media. ► Convergence captures the intertwining of tourism and media consumption. ► Tourists are active as both ...consumers and producers of media and tourist spaces. ► Converged media products have an impact on tourists’ own media representations. ► Media’s impact will keep growing which stress the importance of further research.
This article aims to apply convergence, a new media concept, to tourism studies in order to enhance the understanding of tourists’ agency in destination marketing. Tourists create media products/images which circulate online through various channels like social media. These products are then available for consumption by other tourists, which in turn influences new media products. They all become part of destination marketing processes. Further, by applying convergence to social media networks (Facebook, Twitter, blogs, YouTube and Flickr) related to Rosslyn Chapel and ‘The Da Vinci Code’, this article shows how tourists are active, alone or in collaboration, in an ongoing consumption and production process relating to tourist spaces.
What is common about JK Rowling, Harry Potter and Dan Brown in The Da Vinci Code? They have been at the top of the sales charts, and the body of the book that is at the top of the sales is often ...criticized. It was taxed because of its artificiality and superficiality because it applies to it as aiming to attract the largest possible audience. The formula is very simple: a hero the audience can identify with, a hero who develops in a Manichean world. Our research examines the relationship between bestsellers and mass literature, and the formula that ensures the success of these books in the marketplace, choosing the Harry Potter series and Dan Brown's Da Vinci Code as examples.
Using the case study of The Da Vinci Code (2006), especially the extensive promotional activities surrounding the film (organised by VisitScotland, Maison de la France, and VisitBritain), this paper ...argues that film tourism be understood as a facet of heritage tourism. Scotland is a nation with a long history as a destination for heritage tourism, including literary and art tourism, whose brand identity in this regard functions slightly differently to that of England. Scotland has a large international diaspora, the result of its specific national history, which conceives of itself as Scottish, and returns - from New Zealand, Australia, Canada, and the USA - to events like Homecoming Scotland (2009) to reconnect with its roots in the manner of heritage tourism. The Da Vinci Code, like Braveheart before it and Brave since, appeals to this international audience through its depiction of Scotland. By analysing the film's construction of history, and the scenes shot in Rosslyn Chapel near Edinburgh (Rosslyn has previously featured in paintings and photographs, and was the star of a famous diorama in the early nineteenth century), it becomes evident that a sense of return and belonging is evoked in this Scottish setting that can resonate with heritage tourists.
The Da Vinci Code created a great popular interest in the question of the history of the canon of the New Testament, arguing for a late date for the establishment of canon, with a suppression of ...apocryphal gospels. This position has become popular among many scholars, but has been met by protests from Protestant evangelical scholars. The positions on both sides appear to be constrained to a religious context; therefore an attempt is made to place the discussion in a broader context by comparing it to the discussion of the canon in American literature. In that discussion, the issue of the content of the canon could not be separated from the question of the interpretation of canonical literature. I argue in this article that also regarding the New Testament the canon has been challenged by the development of interpretations with focus on e.g. minorities, women and post-colonial situations. The conclusion is that how we read texts, both canonical and extra-canonical ones, is more important than how the canon came into being.
Is The Da Vinci Code True? Propp, William H. C
Journal of religion and popular culture,
03/2013, Letnik:
25, Številka:
1
Journal Article
Recenzirano
The immense popularity of Dan Brown's The Da Vinci Code may be traced to several factors, among them good suspense writing, an intriguing mystery, and popular anti-Catholicism. This essay, however, ...focuses on its themes of masculine conspiracy and misogyny. In the widespread folktale "The Swan Maiden," a man subdues and weds a mythical female. Her eventual murder of her husband and escape into freedom exposes underlying tensions between the genders. This essay compares the plot of The Da Vinci Code with a "Swan Maiden" myth from New Guinea, where men's fear of women has led to the creation of secret men's societies. That similar themes are found in an American best-seller and a myth from Melanesia indicates that they are widespread if not universal masculine concerns.
Dan Brown's book, "The Da Vinci code" (2003) and the subsequent motion picture by the same title (2006), have created a considerable stir within, but not limited to, Christian circles. The cause of ...the controversy is that, despite Brown's overt presentation of this work as fiction, it draws on figures, events and themes regarded in religious circles as sacred - most particularly in Christian circles. Holy figures, events and themes are sensitive matters to believers: the meanings attached to them are regarded as essentially fixed, with connotations of permanence and eternity. Literature of many kinds, however, reinterpret set meanings, loosening their perceived inflexibility, thus opening up a dynamism quite foreign to popular notions of definite meaning.
The public outcry prompted by The da Vinci Code (TDVC) accused the novel of being a "radical feminist" text with potentially dangerous implications for Christianity. The novel celebrates women, the ..."sacred feminine," and "goddess worship," which, on one level, gives it ideological kinship with the important tradition of difference or cultural feminism. This analysis, however, argues that the novel undercuts its feminist moves through its persistent recourse to the private sphere and its unremitting celebration of the biological. The narrative falls victim to the problem that commonly inheres in difference/cultural feminism: it reifies the binary system of gender as well as the resulting heterosexuality. Through these anti-feminist impulses, TDVC makes plain that celebrating women does not always make for feminist progress. Instead, TDVC highlights the dangers inherent in cultural/difference feminism. Finally, situated within its religious context, TDVC demonstrates the possibility for feminism's co-optation by moral reform politics.
The popularity of Dan Brown’s The Da Vinci Code has led to a surge of attacks on Christian Apocryphal literature by conservative New Testament scholars (e.g., Ben Witherington III, Craig Evans, ...Darrell L. Bock). The work of these scholars is transparently polemical—for example, Evans states that his book, Fabricating Jesus, was written “to defend the original witnesses to the life, death and resurrection of Jesus” (p. 17). And their methods are not new; indeed they use the same rhetorical strategies employed by such early heresiologists as Irenaeus, including the use of sarcasm and invective to describe their opponents, the intentional misrepresentation of the heretics’/scholars’ views and the content of the primary texts, the excerpting of material from the texts in order to expose their absurdities, and the demonization of their opponents by associating them with the powers of darkness. This article illustrates the parallels between modern critics and the ancient heresy hunters but focuses particularly on how the two groups use and abuse the apocryphal texts. Perhaps we can learn from the contemporary debate something about the reception of the Christian Apocrypha in antiquity.
La popularité du Code Da Vincide Dan Brown a donné lieu à une série d’attaques visant la littérature apocryphe chrétienne par des spécialistes du Nouveau Testament plutôt conservateurs (Ben Witherington III, Craig Evans, Darrell L. Bock …). Le ton de ces travaux est manifestement polémique — par exemple, Evans affirme que son livre, Fabricating Jesus, a été écrit pour défendre les témoins de la vie, de la mort et de la résurrection de Jésus (p. 17). La méthodologie utilisée n’est pas innovatrice, elle reprend les stratégies de la rhétorique utilisée par les hérésiologues tels Irénée : l’utilisation de sarcasmes et d’insultes pour décrire leurs adversaires, la vision tronquée hérétique/savant sur la question des sources primaires, le choix sélectif des extraits afin de mettre en lumière le caractère absurde des affirmations ainsi que la démonisation de leurs adversaires afin de les associer avec les forces du mal. Cet article trace des parallèles entre les critiques modernes et les hérésiologues anciens, en montrant comment les deux groupes utilisent les écrits apocryphes. Peut-être pouvons-nous apprendre quelque chose de ce débat contemporain, qui nous aiderait à mieux comprendre la réception des Apocryphes chrétiens de l’Antiquité.
This article analyses the understanding of sexuality and women in Dan Brown's The Da Vinci Code and compares it with the one offered by the Catholic encyclical Humanae Vitae. It does so against the ...background of the four dimensions of the real as advocated by Todorov and others. The first part of the article analyses how, and explains why, by grafting women and nature on to the religious--the first via child-birth in chapters 55-58, the second via sex in chapter 74--Brown's text runs the risk of objectifying women, de-naturalising sex, and de-individuating sexual encounters. The second part of the article highlights the similarities and differences between Brown's novel and the Catholic encyclical. Both texts are shown to work in surprisingly similar ways, as they both denature sex, make much of sacrifice and sexual continence, and defend a teleological view of sex. Ultimately, however, differences prevail, as in both texts the understanding and use of teleology on the one hand, and the value conferred to individualisation on the other, differ widely, emphasising the coherence--although a radical one--of the Humanae Vitae and the lack of coherence of The Da Vinci Code. PUBLICATION ABSTRACT
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