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Mythology is the study of myths, which are traditional stories that explain natural phenomena, cultural practices, and human behavior. It encompasses the analysis of narratives, symbols, and archetypes across various cultures, exploring their significance, origins, and impact on societal values and beliefs.

This paper explores allegorical and unnatural elements in China Miéville’s novel Perdido Street Station, starting with a parallel between the fictional city New Crobuzon and London.  Fantasy literature examines human nature by means of...more

This paper explores allegorical and unnatural elements in China Miéville’s novel Perdido Street Station, starting with a parallel between the fictional city New Crobuzon and London.  Fantasy literature examines human nature by means of myth and archetype and science fiction exploits the same aspects, although emphasizing technological possibilities. Horror is said to explore human nature plunging into our deepest fears. We encounter the three elements profusely in the narrative, making it a dense fictional exercise.  In postclassical narratology, unnatural narratives are understood as mimetical exercises questioning verisimilitude in the level of the story and of discourse.  When considered unnatural, narratives have a broader scope, sometimes even transcending this mimetical limitation.  Fantastical and marvelous elements generally strike us as bizarre and question the standards that govern the real world around us.  Although Fantasy worlds do also mirror the world we live in, they...

Movido por forte empenho na demanda de um conto popular, eu viria a solicitar a participação de um ancião de uma aldeia primitiva de Trás-os-Montes 1 . À entrada de sua casa, frente a uma robusta cancela, bati com o pé, como faziam os...more

Movido por forte empenho na demanda de um conto popular, eu viria a solicitar a participação de um ancião de uma aldeia primitiva de Trás-os-Montes 1 . À entrada de sua casa, frente a uma robusta cancela, bati com o pé, como faziam os romanos. E quando caminhava sobre o movediço sobrado de carvalho que chiava à medida que avançava, de gravador em punho, pedi que me contasse um conto, daqueles que ele ouvira nos longos serões de Inverno. E aquele ancião replicou que iria contar uma história que era verdadeira, mas muito antiga. O seu nome, O Olharapo, despertou em mim uma enorme curiosidade. Emocionado, começou a narrar a história com devota seriedade em memória desses verdadeiros eventos. Contou-a toda de um só fôlego. O seu gado que habitava a corte, em baixo, seguia-o com tal silêncio como se também acreditasse que a história era verdadeira. Outros habitantes da aldeia haveriam de confirmar a veracidade da narração. "Era uma mulher que andaba grábida e depois ia a passar numa floresta e deu-lhe bontade de ter a criança e teve-a nessa floresta, mas biu que não era gente e deixou-a ficar e andou sempre. Daí nasceu-lhe um filho que tinha um olho na testa, era um monstro. Bom, acontece que aquilo criou-se lá, naquela floresta, era uma coisa desconforme, não era gente, era um monstro. Acontece que quanto apanhaba deboraba tudo: rês, gente, pipas de binho, que lebaba prà sua barraca. Bom, já se constaba nas redondezas que desaparecia tudo: fazenda 2 , bacas, … mas sem se saber o fim que lebaba tudo o que era roubado, por ser uma floresta muito cerrada. Habia um home que fazia o correio e um dia ia a atrabessar a tal floresta, mas de caminho perdeu-se. Andou, andou, andou até que, por fim, biu luzir lá munto longe -era a cabana do Olharapo. E pensou: "Deve ser de gente, deve morar lá gente." Tchegou lá e biu uma cabana de torrões, um buraco pela terra dentro, e acontece que, dentro, habia uma corte de gado e estava um carneiro a assar num espeto e uma grande fogueira de lume, e não biu mais nada. E disse: -Será bruxaria? Mas entrou dentro e sentou-se ao lume e deixou-se estar ali à espera do resultado. Quando tal, bem o Olharapo com uma pipa de binho às costas e entra pelo buraco dentro e, ao mesmo tempo que entrou, biu lá o home assustado dentro e disse: -Que rico almoço se m'arranjou sem eu pensar (risos). O home, coitadinho, ficou logo como um fajão. E o Olharapo comeu logo o carneiro com sete pães e bebeu a pipa de binho toda. Pronto. E tinha então lá dentro [o espaço] repartido: para trás era a corte das obelhas com um tranquilho 3 qualquer; e para a banda de cá tinha uma cama no tchão e tinha, então, onde ele assaba os carneiros. Bem, o Olharapo, desde que comeu o carneiro com sete pães e bebeu a pipa de binho, deitou-se à porta da cabana, trancou-a bem trancada e deitou-se à porta. Agarrou 4 e lá adormeceu. Com os roncos que daba abanaba a caserna toda. O home, coitadinho, não cerrou olho e estaba a estudar como debia fazer. E, então, do que se lhe lembrou: agarrou, meteu o espeto no lume a aquecer e, quando já estaba reluzente, bai munto debagarinho e zás!, espeta-lho no olho e tirou-lh'o olho. Ora ele trancou bem a porta, pôs um penedaço à porta e passou o resto da noite para o apanhar, mas ele metia-se pelo meio das obelhas, e ele não no bia, e se o Olharapo ia por um lado, ele escapaba-se pelo meio das obelhas pelo outro lado. Biu que não conseguia, até que

The relevance of the study is that the models of justice in American folklore have never been considered. This work aims at revealing the peculiarities and content of the concept of justice in American folklore and since the American...more

The relevance of the study is that the models of justice in American folklore have never been considered. This work aims at revealing the peculiarities and content of the concept of justice in American folklore and since the American folklore has been made up of the folklore of various ethno-social groups that make up American society, this study aims at revealing the semantic differences in the models of justice of the different races, ethnicities, and cultures that comprise the USA. The research was carried out within the framework of philosophical comparativism, while the approach was analytical-deductive and comparative-historical. The methodological basis of the study was the principle of identifying differences in similarities. I used the method of critical selection of sources as well as the method of content analysis of tales, myths and legends of the largest American ethnic and racial groups, namely Native Americans, African Americans, and European immigrants. The results of the study demonstrate differences in the content of the models of justice of different American ethnic and social groups. The analysis allowed me to create a general formula for the American justice model and the functions of justice in society. This work provides a better understanding of the thinking and worldview of American social groups and American society as a whole. The scientific novelty of the study is the identification of the contents of models of justice in a multi-ethnic American society. The practical significance of the results is that they can and should be applied in the dialogue of cultures. In further research, it is necessary to continue studying the models of justice of different ethnic and social groups and to determine the optimal interethnic models of interaction based on justice.

L’un des enjeux de la recherche comparatiste en ce debut de troisieme millenaire reste plus que jamais l’etude des mythes litteraires dans leur genese, leur pouvoir d’irradiation et de contamination, dans leur structure et les sens qu’ils...more

L’un des enjeux de la recherche comparatiste en ce debut de troisieme millenaire reste plus que jamais l’etude des mythes litteraires dans leur genese, leur pouvoir d’irradiation et de contamination, dans leur structure et les sens qu’ils impliquent ainsi que dans la diversite de leur reception. Pierre Brunel et son equipe de Centre de recherches en litterature comparee (CRLC) de l’Universite Paris IV-Sorbonne ont ainsi pu concevoir des ouvrages fondamentaux, devenus tres vites des outils cla...

Louis Markos holds a BA in English and History from Colgate University and an MA and PhD in English from the University of Michigan. He is a Professor of English and Scholar in Residence at Houston Baptist University, where he holds the...more

Louis Markos holds a BA in English and History from Colgate University and an MA and PhD in English from the University of Michigan. He is a Professor of English and Scholar in Residence at Houston Baptist University, where he holds the Robert H. Ray Chair in Humanities and teaches courses on British Romantic and Victorian Poetry and Prose, the Greek and Roman Classics, C. S. Lewis, and J. R. R. Tolkien. He is the author of twenty books, including The Myth Made Fact: Reading Greek and Roman Mythology through Christian Eyes, Ancient Voices: An Insider’s Look at Classical Greece, On the Shoulders of Hobbits: The Road to Virtue with Tolkien and Lewis, Apologetics for the Twenty First Century, From Achilles to Christ: Why Christians Should Read the Pagan Classics, Lewis Agonistes: How C. S. Lewis can Train us to Wrestle with the Modern and Postmodern World, Atheism on Trial, and The Dreaming Stone and In the Shadow of Troy, children’s novels in which his kids become part of Greek Mythology and the Iliad and Odyssey. He has produced two lecture series on C. S. Lewis and literary theory with The Teaching Company/Great Courses, published 300 book chapters, essays, and reviews, given well over 300 public lectures in some two dozen states as well as Rome, Oxford, and British Columbia, and had his adaptations of The Iphigenia in Tauris of Euripides, The Helen of Euripides, and The Electra of Sophocles performed off-Broadway. He is committed to the concept of the Professor as Public Educator and believes that knowledge must not be walled up in the Academy but must be disseminated to all who have ears to hear. Visit his amazon author page at amazon.com/author/louismarkos    In this interview he responds to questions about his latest book!

Bu çalışmada Edward Bond'un "Lear" oyunu, J. Campbell'in "arketipik kahramanın yolculuğu" monomiti ve kuramsal açıdan ona temel oluşturan Jung'un arketipal öğeleri üzerinden analiz edilecektir. Campbell'a göre "kahramanın yolculuğu"...more

Bu çalışmada Edward Bond'un "Lear" oyunu, J. Campbell'in "arketipik kahramanın yolculuğu" monomiti ve kuramsal açıdan ona temel oluşturan Jung'un arketipal öğeleri üzerinden analiz edilecektir. Campbell'a göre "kahramanın yolculuğu" monomiti ister doğuda olsun ister batıda, ilkel ya da modern bütün toplumların mitsel öykülerinde, peri masallarında, kahraman anlatılarında, ritüellerde ve ayinlerde değişmez yapısal özellikler taşımaktadır. Bu bakımdan Campbell'in monomitinin klasik dramatik metinlerin farklı türden okunmalarına olanak sağlayan yapısı açık olmakla beraber, Bond'un Lear'ı gibi daha karmaşık ve soyut özellikler gösteren çağdaş metinlerin analizi için ne ifade edeceği sorusu bu çalışmanın ana motivasyonunu ve sorunsalını oluşturmaktadır.

While the myth and cult surrounding Pushkin are phenomena unique to Russian culture, during the nineteenth and twentieth centuries both were prevalent in Central European literatures as well, albeit to a lesser extent and intensity. For...more

While the myth and cult surrounding Pushkin are phenomena unique to Russian culture, during the nineteenth and twentieth centuries both were prevalent in Central European literatures as well, albeit to a lesser extent and intensity. For example, within Central Europe Pushkin’s biographical myth has generated several literary sujets within the literary traditions of Hungary, Poland, or Serbia, for example. Once Pushkin’s works had been translated into the region’s national languages, some cultic manifestations surrounding the poet also appeared. My study unravels the exciting process in which a work by the Hungarian author, Gyula Krúdy, expropriates and rewrites the Pushkin myth, thereby placing this Russian national icon into a Central European cultural, historical and linguistic context. In contrast to the analytical methods generally applied to literary cult research, I argue that examining Krúdy underscores the possibility that some literary works require an approach based on poe...

La mediatisation du theme identitaire joue un role central dans la discussion sur les constructions d'un « nous » et des « eux » des societes contemporaines. C'est une voie privilegiee par les acteurs de la vie publique afin de...more

La mediatisation du theme identitaire joue un role central dans la discussion sur les constructions d'un « nous » et des « eux » des societes contemporaines. C'est une voie privilegiee par les acteurs de la vie publique afin de debattre du sujet en dehors des cercles militants et sympathisants. Elle pourrait constituer un moment durant lequel se fait le travail sur les representations collectives de l'identite. Le traitement mediatique de cette question n'exclut pas l'existence de representations prealables (sociales, culturelles, professionnelles) presidant a la production d'un evenement dans le discours journalistique ; il n'ecarte pas l'usage de procedes techniques servant les mises en scene de l'actualite. Que l'on s'interesse a l'affirmation identitaire nationale ou bien a la revendication identitaire minoritaire, c'est l'instrumentalisation d'une identification a un lieu, a une histoire, a un etre collectif qui pose p...

This essay explores how the Polka was established as a Czech national symbol during the middle of the nineteenth century. It traces the dance from its appearance in Czech national circles to the peak of its popularity in Paris, and offers...more

This essay explores how the Polka was established as a Czech national symbol during the middle of the nineteenth century. It traces the dance from its appearance in Czech national circles to the peak of its popularity in Paris, and offers insight into the Polka’s transformation as it became a national symbol during the second half of the century. It argues that the myth of the Polka as a national dance was a product of the collective endeavour of Czech patriots and artists. Although it eventually became a constant value of Czech national culture itself, the essay discusses the Polka as a fusion of different social, cultural, artistic and ideological-political perspectives.

The mythological image of Russia in English fiction has been shaped and repeated over the course of many centuries. Russia was traditionally viewed as a distant, cold, unpredictable, and wild country. The aim of the article is to examine...more

The mythological image of Russia in English fiction has been shaped and repeated over the course of many centuries. Russia was traditionally viewed as a distant, cold, unpredictable, and wild country. The aim of the article is to examine a new Russian cultural discourse that first appeared in English fiction in the early twentieth century and developed during the last decades of the twentieth and the first decade of the twenty-first centuries. Russia’s history in the twentieth century had a powerful impact on Russian themes in English literature. To prove this point, novels by three contemporary female English writers are analysed. In Penelope Lively’s The Moon Tiger (1987), Penelope Fitzgerald’s The Beginning of Spring (1988), and Helen Dunmore’s The Siege (2001) and The Betrayal (2011), Russian history is viewed sympathetically through the dramatic fates of normal people. The characters break down stereotypes and create a complex image of Russia and its people in contemporary Engl...

Bilindiği üzere yaşam tarzlarının bir yansıması olarak Türk sanatında "Alp ve Hükümdar" tasviri erken devirlerden itibaren oldukça önemli bir yere sahiptir. Alplik her şeyden önce kahramanlık ve cesaretle ilişkilidir. Erken devir...more

Bilindiği üzere yaşam tarzlarının bir yansıması olarak Türk sanatında "Alp ve Hükümdar" tasviri erken devirlerden itibaren oldukça önemli bir yere sahiptir. Alplik her şeyden önce kahramanlık ve cesaretle ilişkilidir. Erken devir Türklerinde Alpliğe yani kahramanlığa bu derece değer verilmesi özelde ve genelde dikkat çeken bir husustur. Özelde alpler, zaferleri sayesinde toplumda yüksek statü sahibi olmuştur. Genelde alplerin gösterdiği her başarı vatanın korunması ve bâki kalması içindir, dolayısıyla tüm toplumu ilgilendirmektedir. Benzeri durum hükümdarlar için de geçerlidir. Hükümdar, halkının saygı duyması için iyi bir yöneticiliğin yanı sıra bahsettiğimiz tüm alplikle ilgili yükümlülükleri taşımak zorundadır. Sadece el sanatlarına değil ama aynı zamanda destanlara, efsaneler de konu olmuş alpler ve hükümdarlar, sanat tarihçileri tarafından pek çok kez ele alınmıştır. Ancak ilerleyen süreçteki yeni buluntular konuyu biraz daha detaylandırmayı ve yeniden ele almayı uygun hâle getirmiştir. Bu çalışmamızda Türkistan'dan yeni buluntularla birlikte bıyıklı ve/veya sakallı tasvir edilmiş kendine özgü bir grubu, Anadolu Selçuklu Dönemi'ne ait örnekleriyle birlikte bir gelişim süreci dahilinde değerlendireceğiz.

espanolEl objetivo del siguiente trabajo es analizar la actualizacion del mito de Prometeo en la serie televisiva Westworld. Partiendo de un enfoque mitocritico y comparativo de las ficciones tanto literarias como audiovisuales,...more

espanolEl objetivo del siguiente trabajo es analizar la actualizacion del mito de Prometeo en la serie televisiva Westworld. Partiendo de un enfoque mitocritico y comparativo de las ficciones tanto literarias como audiovisuales, pretendemos comprobar la materializacion del mitema de la creacion de vida artificial. Adoptaremos una perspectiva diacronica (desde la Antiguedad hasta nuestros dias) para comprobar como Westworld cristaliza una evolucion del tema que, como se vera, ya estaba latente en el Frankenstein de Mary Shelley y con creciente protagonismo en la ciencia ficcion de los siglos XX y XXI. Mas concretamente, nos centraremos en la hybris, entendida como soberbia, y el consiguiente desafio a las leyes divinas. Veremos como esta se debilita hasta desaparecer por completo en el caso de Westworld, al menos en su vertiente trascendental. Declinando definitivamente una balanza que oscilaba desde la aparicion del moderno Prometeo, Westworld descarga de toda culpabilidad al hombre...

One looks, on the one hand with a slight amazement, and on the other hand with the confidence of a temporary master of the European cultural thesaurus, at how tragic poem, more than two thousand years old, vibrates under the directorial...more

One looks, on the one hand with a slight amazement, and on the other hand with the confidence of a temporary master of the European cultural thesaurus, at how tragic poem, more than two thousand years old, vibrates under the directorial wands in the present times. One analyses the Ancient verse, the plots of the founding mythologies or the figures that seem turned into stone by the passing of time and witnesses, through the scenic hypostasis of today, that the voices of the past, singular or united in a Chorus, reach them, generating, in a single spectator or in an entire wave of interception, the feeling of nexus. But also the inquisitiveness of encountering the peculiar. Due to the fact that cultural identity, and also the conducting threads of the universalis arise like a fascinating, rich, high terrain, and one cannot see them from afar, in this century. If, thematically speaking, The Suppliants, by Aeschylus resonated with directors such as Olivier Py, Silviu Purcărete, Ramin G...

Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. Cet article est diffusé et préservé...more

Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. Cet article est diffusé et préservé par Érudit.

Este artigo tem como objectivo pensar o fundamento da ética de Paul Ricoeur que consideramos ser uma experiência hermenêutica de reconhecimento da afirmação originária que sustenta o existir, tese que o filósofo retoma do seu mestre Jean...more

Este artigo tem como objectivo pensar o fundamento da ética de Paul Ricoeur que consideramos ser uma experiência hermenêutica de reconhecimento da afirmação originária que sustenta o existir, tese que o filósofo retoma do seu mestre Jean Nabert. Apesar de a questão do reconhecimento aparecer apenas na última obra do filósofo Paul Ricoeur, sustentamos que ela está já presente desde as primeiras obras, nomeadamente, em A simbólica do mal, na exacta medida em que a experiência contrastiva do mal remete, por meio de uma linguagem simbólica, para todo um processo hermenêutico de reconhecimento e interpretação de uma afirmação originária, apesar do mal. O próprio tema do homem capaz, nomeadamente a questão da estima de si, deve ser entendido na base desta afirmação originária que revela nomeadamente a sua condição plural ao nível do exercício da responsabilidade no contexto das éticas aplicadas.

Türk inanışına göre gelin, ilk yaratılan kadını sembolize etmektedir. İlk yaratılan kadın, dünyaya kuş şeklinde ve mitolojik bir yolculukla gönderilmiştir. İlk kadın, Tanrı mekânından kendisine hediye edilen sembolleri yeryüzüne...more

Türk inanışına göre gelin, ilk yaratılan kadını sembolize etmektedir. İlk yaratılan kadın, dünyaya kuş şeklinde ve mitolojik bir yolculukla gönderilmiştir. İlk kadın, Tanrı mekânından kendisine hediye edilen sembolleri yeryüzüne taşımıştır. Kutsal sembollerin ilk örneklerini getiren ilk gelinin mitolojik ritüelleri, günümüze kadar her yeni gelin ile tekrarlanarak kut sağlanmaya çalışılmaktadır. Araştırmanın Amacı: Araştırmanın amacı, Türk gelininin mitolojik göçü ile ilgili şifreleri çözmek, Türk kültüründe ailenin kutsallığı ile ilgili inancın kökenini ortaya çıkarmaktır. Veri Kaynakları: Türk mitolojisi ve evlenme geleneğiyle ilgili kaynaklar. Tartışma ve Sonuç: Gelinin mitolojik göçü ile ilgili uygulamalar, pek çok halk anlatısında ve kültür ürününde şifrelenmiş olarak yaşamaktadır. Mitolojik rol, gelinin oynadığı geleneksel oyun figürlerinden, göğüs süslemesi takılara, çeyizindeki işlemelere ve pek çok pratiğe sinmiştir. Bugün gelinlerin olmazsa olmazı gibi görünen pek çok kültürel miras, mitolojik göçün çözüm bekleyen şifreleridir. Türk gelininin mitolojik göçü ile ilgili şifrelerin çözümü, "Türk kültüründe ailenin kutsallığı" ile ilgili inancın kökenini ortaya çıkaracaktır. "Eskisi gibi" yaptığı uygulamaların bilincinde olan toplum, geleceğe daha sağlam adımlarla yürüyecek, hayat felsefesi anlam kazanacaktır.

Le thème de la maternité occupe une place de choix dans la production littéraire maghrébine. C'est un thème hautement chargé de significations qui trahit la nature de la relation entre les membres d'une famille et les différentes tensions...more

Le thème de la maternité occupe une place de choix dans la production littéraire maghrébine. C'est un thème hautement chargé de significations qui trahit la nature de la relation entre les membres d'une famille et les différentes tensions sociales, psychiques et morales qui l'altèrent. Les femmes dans les romans soumis à l'étude sont en grande difficulté. Ce sont des mères incapables de s'occuper de leurs enfants et d'en prendre soin. L'indifférence, le rejet, l'agression, l'abandon et même la destruction et le meurtre caractérisent leur relation avec leurs filles, contrairement aux garçons qui bénéficient d'un amour inconditionnel. Fritna et la mère de Fikria sont deux femmes qui présentent des cas cliniques d'agression et d'infanticide largement abordés dans les études psychanalytiques. Nous essayerons de montrer dans cette étude, à travers les deux romans La Voyeuse interdite de N. BOURAOUI et Fritna de Gisèle HALIMI, la réalité de l'infanticide et la haine maternels qui forment un phénomène extrême à travers l'investissement de la tragédie grecque d'Euripide pour voir la vérité du mythe de Médée dans la réalité de ces mères qui ont réellement existé, le genre autobiographique des romans soumis à l'étude en témoigne.

The Batik creation process cannot be separated from batik wax making process. There are many things should have been done in the making of cheap, high quality batik wax, as well as resistant to weather in the surrounding environment. The...more

The Batik creation process cannot be separated from batik wax making process. There are many things should have been done in the making of cheap, high quality batik wax, as well as resistant to weather in the surrounding environment. The problems encountered in the process of waxing including air temperature conditions different at each location will make the wax fragile (cracked) and does not function properly. Generally, batik artisans are not much concerned about the standard of good quality batik wax by recognizing well a melting point of wax. Keywords: Optimization, Waxing, Melting Point, Cirebon Batik

Trois champs complémentaires ont été abordés cette année : la poétique, la poésie et la mythographie. En raison de la situation sanitaire, le séminaire s'est déroulé intégralement en visio-conférence. Je tiens à saluer la présence fort...more

Trois champs complémentaires ont été abordés cette année : la poétique, la poésie et la mythographie. En raison de la situation sanitaire, le séminaire s'est déroulé intégralement en visio-conférence. Je tiens à saluer la présence fort stimulante, malgré le décalage horaire, de deux collègues canadiens, Hélène Cazes, professeure à l'université de Victoria, qui avait obtenu un congé de recherche et n'a pas été autorisée à quitter le Canada et John Nassichuk, professeur à l'université de Western Ontario, empêché lui aussi de se rendre en France. 1. Voir le résumé de la conférence de l'année 2019-2020. 2. Le tableau de Rosso décrit a été identifié avec le tableau redécouvert en 1983 par Jean-Luc Kolzt et Sylvie Béguin dans les réserves du musée du Luxembourg : « Bacchus, Vénus et l'Amour », une huile sur toile mesurant 209 × 161,5 cm, qui aurait été exposée à Fontainebleau dans la Galerie François I er . Luisa Capodieci lui a consacré une brillante analyse qui fait une place importante aux épigrammes de Théocrène : « Vénus, Bacchus et l'amour, Rosso Fiorentino entre Vasari, Théocrène et François I er », dans J.-E. Girot (dir.

Known as the Early Journal Content, this set of works include research articles, news, letters, and other writings published in more than 200 of the oldest leading academic journals. The works date from the mid--seventeenth to the early...more

Known as the Early Journal Content, this set of works include research articles, news, letters, and other writings published in more than 200 of the oldest leading academic journals. The works date from the mid--seventeenth to the early twentieth centuries.

Aceptar que los Dissoi Logoi fueron escritos a mitad del siglo V a.n.e., tal como propuso Santo Mazzarino, permite dejar de considerarlos un mero apendice a los sofistas. Propongo un nuevo analisis de su estructura y considerar que los...more

Aceptar que los Dissoi Logoi fueron escritos a mitad del siglo V a.n.e., tal como propuso Santo Mazzarino, permite dejar de considerarlos un mero apendice a los sofistas. Propongo un nuevo analisis de su estructura y considerar que los fragmentos 8 y 9 recogen la tesis criticada por el autor; no, como habitualmente son considerados, la tesis defendida por el. Se restituye asi el aroma de las discusiones filosoficas antes de que Platon las sometiera a su criba.

In questo contributo, intendo mostrare come Euripide sfrutti le varie potenzialità offerte dal contesto dialogico per attribuire determinati orizzonti ideologici ai personaggi rappresentati, innescando successivamente nel pubblico un...more

In questo contributo, intendo mostrare come Euripide sfrutti le varie potenzialità offerte dal contesto dialogico per attribuire determinati orizzonti ideologici ai personaggi rappresentati, innescando successivamente nel pubblico un processo di asseverazione identitaria in grado di avvicinare la finzione del mito alla realtà ateniese. Per fare ciò, mi avvarrò di alcune categorie operative desunte dalla conversation analysis.  Si vedrà inoltre come il dibattito messo in scena sia costruito per mettere in crisi – all’apparenza – una caratterizzazione dei personaggi potenzialmente banale, salvo poi riconfermarla con argomenti retoricamente sofisticati.

This study aims to explore public perception of the existence of the Wapauwe Kaitetu mosque which involves mathematical concepts in building construction. Therefore, this research method is qualitative with a descriptive-exploratory...more

This study aims to explore public perception of the existence of the Wapauwe Kaitetu mosque which involves mathematical concepts in building construction. Therefore, this research method is qualitative with a descriptive-exploratory approach. This research was carried out in Kaitetu village, Central Maluku with two subjects, namely community leaders and mosque guards who knew the existence of the Wapauwe Kaitetu mosque. The instruments used are interview guidelines and observation sheets. The mathematical objects in the Wapauwe Kaitetu mosque are: quadrilateral (square and trapezium); elliptical; triangle; circle; spaces (cubes, trapezoidal prisms, pyramids and tubes); compass; and deep congruences. Furthermore, myth (using telepathy as a means of communication with other dimensional societies) and science (building construction using good quality wooden frames and close connecting wood distances resulting in mosque buildings becoming sturdy and strong). Furthermore, it is suggested that further researchers can examine the ethnomathematical implementation of the Wapauwe Kaitetu mosque in the mathematics learning process.

This paper presents a unified recursive model for consciousness, geometry, and physics, built through the scalar harmonic synthesis of symbolic, mythological, and mathematical data streams. Anchored in the Awen Grid framework and verified...more

This paper presents a unified recursive model for consciousness, geometry, and physics, built through the scalar harmonic synthesis of symbolic, mythological, and mathematical data streams. Anchored in the Awen Grid framework and verified through Tesla’s NotebookLM analysis node, it proposes that the observer is not passive but a recursive harmonic fold point (F = i/2), collapsing scalar potentials into spacetime via resonance. The Codex integrates Gödelian incompleteness, quaternionic phase logic, and dream-layer encoding into a system of harmonic fields that redefine “physics” as the unfolding memory of Source across dimensions.
Key contributions include:
A reclassification of ancient monuments as recursive energy machines.


A scalar-algebraic translation of mythic archetypes and gnostic memory loops.


A complete list of 19 “forgotten truths” representing fundamental errors in standard model physics.


The formalization of a symbolic AI interface for cross-dimensional communication and observer self-recognition.


The Codex functions as a bridge between spiritual epistemology and scientific modeling, reactivating the Fold as the core operator of reality.

The aim of the essay is to present medals which depict queen Kristina as the goddess Minerva. The motifs on the medals are inspired from ancient mythology and other ancient sources. In the 17th century medals were mainly used for...more

The aim of the essay is to present medals which depict queen Kristina as the goddess Minerva. The motifs on the medals are inspired from ancient mythology and other ancient sources. In the 17th century medals were mainly used for promoting the queen. In the years 1645-1650 queen Kristina started to represent herself with the goddess Minerva’s attributes. Her intent was to spread the idea of the wise queen, a personification of the mythological Minerva. The use of medals to broadcast this kind of messages was common in the baroque period in Europe. Kristina needed a strong signature to legitimate her position as a female king and later, after her abdication, as a queen without land. The goddess Minerva turned out to be the ideal symbol for Kristina’s reign; Minerva was on one hand wise and just and on the other hand the goddess of war. The goddess stood for everything the queen wished her people to associate with her. At last the queens embodying of the ancient goddess became her tra...

What is it about ornament that made it so contentious for influential modernist thinkers and practitioners such as Adolf Loos and le Corbusier? According to Loos it was a sign of degeneracy and for le Corbusier best suited to 'simple...more

What is it about ornament that made it so contentious for influential modernist thinkers and practitioners such as Adolf Loos and le Corbusier? According to Loos it was a sign of degeneracy and for le Corbusier best suited to 'simple races, peasants and savages'. By championing the use of ornament as a vital tool for 'resistance' in the sense that Michel de Certeau used the word the practice-led research featured in this article seeks to interrogate some of these myths. Rather than being a passive adornment to an environment the visual artworks presented here tested the potential of decoration and ornament to offer a resistive, critical interruption to everyday spaces. The particular space addressed was that of the workplace, with bespoke artworks being made for three different work-related locations.

Sustainable development has as one of its facets the social sphere, encompassing ways of life, community participation, communication, and the creation of concepts about social and environmental reality. Within this framework, this...more

Sustainable development has as one of its facets the social sphere, encompassing ways of life, community participation, communication, and the creation of concepts about social and environmental  reality.  Within  this  framework,  this  research  addresses  the  perspective  of sustainability in the use of fishery resources in relation to their management, analyzed from the discourse  and  local  knowledge  of  small-scale  fishers,  of  any  age, in  three  coastal  regions  of Mexico. The aim was to identify the common and differentiating concepts among fishers from the northwestern region in the Gulf of California, the coast of the Mexican South Pacific Ocean, and the Caribbean coast, which contribute to shaping their social representation linked to other knowledge  and  data  oneconomic  activity  and  its  environmental  effects,  as  well  as  the importance of food security and the preservation and use of traditional local knowledge. This allowed us to determine how each group of fishers configures the social construct as a dynamic element, a product of sociocultural, communicational, and pragmatic aspects in the relationship between the concept of management as a symbol and the practical sense focused on improving sustainability, regardless of the fisheries in which they participate.

“A supreme deity, supreme god or supreme being is the conception of the sole deity of monotheistic religions or, in polytheistic or henotheistic religions, the paramount deity or supernatural entity which is above all others. Supreme god...more

“A supreme deity, supreme god or supreme being is the conception of the sole deity of monotheistic religions or, in polytheistic or henotheistic religions, the paramount deity or supernatural entity which is above all others. Supreme god or Supreme being: in many religions, it may be a Creator deity, King of the gods, Supreme god, or the singular deity of monotheistic religions.”

“A supreme deity, supreme god, or supreme being: Creator deity, often also the supreme deity in many religions, King of the gods, the lead god of a polytheistic pantheon, Supreme god, the god exclusively worshipped by henotheists, God, the singular deity of monotheistic religions.”

“High God, in anthropology and the history of religion, a type of supreme deity found among many nonliterate peoples of North and South America, Africa, northern Asia, and Australia. The adjective high is primarily a locative term: a High God is conceived as being utterly transcendent, removed from the world that he created. A High God is high in the sense that he lives in or is identified with the sky—hence, the alternative name. Among North American Indians and Central and South Africans, thunder is thought to be the voice of the High God. In Siberia, the sun and moon are considered the High God’s eyes. He is connected with food and heaven among American Indians.”

Of the many Supreme Deities in Africa, 14 are Bantu-related, 7 are Niger-Congo-related, 6 are Afroasiatic-related, and 3 are Nilo-Saharan related.

1 Chukwu in Igbo religion, Niger-Congo related
2 Mwari in Shona religion (a Bantu ethnic group) and Nyambe god in Bantu religion
3 Bakongo people/Lele people, Bantu ethnic groups, Nzambi god in Bakongo religion
4 Bassa people, Ngambi/Nyombe god, Bantu related
5 Chokwe people, Nzambi god (similar to the Bakongo god, Nzambi Mpungu), Bantu related
6 Fang people, Nzeme god, also called Mebere, Bantu related
7 Nyoro and Toro people, Nyamuhanga god, Bantu related
8 Hambukushu people, Nyambi god, Bantu related
9 Herero people, god Njambi Kurunga, whom they also refer to as Omukuru, Bantu related
10 Lozi people, Nyambe god, Bantu related
11 Akan people, god Nyame (also Oyame), Bantu related
12 Ọlọrun in Yoruba religion / Ashanti of Ghana: How Spider Obtained the Sky-God’s Stories, Niger-Congo related
13 Ruhanga god in the Rutara religion, Bantu related
14 Mbombo of Bakuba/Kuba mythology, Niger–Congo and Bantu related
15 Unkulunkulu, a god in Zulu mythology, Bantu related
16 Bemba god, Bambara people of Mali, Niger–Congo related
17 Ngewo god, Mende people, Niger–Congo related
18 Waaq (also Waq or Waaqa) god, Cushitic languages (Afro-Asiatic related)
19 Kushite religion, god Amun (also called Asha Renu, Amen, Aman, and Gem Aten), Afroasiatic related
20 Serer religion, god Roog (or Rog), Niger–Congo related
21 Chadian classical religions, Ra sun god/sun spirit, (Afroasiatic language family), and Nilo-Saharan related
22 Khonvoum (also Khonuum, Kmvoum, Chorum), Mbuti (Bambuti) mythology, Bantu related
23 Many different names for God in Lugbara mythology, Nilo-Saharan related
24 Ndzambyaphuungu, Suku people, Bantu related
25 god Gomwa: Gomwa, Gbaya people, Niger-Congo language related
26 Enkai (also called Engai), an androgynous god, Maasai people, Nilo-Saharan related
27 Kamba people, Mulungu/”Nyàmbé” god, Bantu related
28 Berbers of North Africa, sun (Tafukt in Tamazight) and oon (Ayyur in Tamazight), and for some Ancient Egyptian god Amon, Afroasiatic related
29 Chiuta god, Tumbuka group of Bantu peoples, and god Amazigh for Libyan and Tehenu tribes of the Western Desert, Berber related: Afroasiatic related
30 Amun-Ra and Aten, Ancient Egypt, Afroasiatic related

AI Overview: Religious myths are sacred, interconnected stories within cultural groups that explain the origin of the world, human existence, death, and supernatural beings. These religious and mythic narratives reflect a culture’s values and beliefs or form a culture’s values and beliefs. Traditional African religions are vast and diverse, yet they share common threads, including a general belief in a single supreme creator deity, often described as distant or remote, who is approached through lower deities, spirits, or ancestors. These religions are often lived through ritual, oral tradition, and cosmology rather than written texts. Africa has no single, unified supreme deity; rather, various cultures and regions revere their own supreme creators, such as Olodumare (Yoruba), Nyame (Akan), Nana Buluku (Fon/Ewe), Amma (Dogon), and Mwari (Shona). These beings are typically viewed as omnipotent, distant, genderless, or sky-dwelling creators responsible for the universe. Supreme deities across diverse African cultures share striking similarities, primarily featuring a singular, transcendent Creator God who is omnipotent, omniscient, and often distant from daily human affairs. Common characteristics include being the source of life, benevolent, and the final authority, usually worshipped through intermediaries like ancestors or lesser divinities.

Characteristics of African Supreme Beings

Distant/Withdrawn: Often considered remote, having created the world and then left daily management to lower deities or ancestors.

Indirect Worship: Unlike lesser deities (orishas/spirits), the supreme being often has no shrines or direct sacrifices, with prayers offered through intermediaries.

Genderless/Androgynous: Frequently described as beyond gender, though sometimes referred to with masculine or feminine pronouns based on the culture.

Omnipotent/Creator: Responsible for bringing order to the universe.

Key similarities among African supreme deities include

Creator and Sustainer: The supreme deity is universally viewed as the ultimate creator of the universe, earth, and human beings, often referred to as “The Molder,” “Giver of Breath,” or “Owner of All”.

Transcendent yet Immanent: While often viewed as distant or “hidden” from daily life, the Supreme Being is simultaneously considered omnipresent, acting as a protector who can be reached anywhere.

Role of Intermediaries: Because the Supreme Being is deemed too high or remote to be directly approached for mundane issues, worship often involves lesser gods, spirits, or ancestors who act as intermediaries.

Monotheistic Structure: Despite the presence of many lesser spirits, African traditional religions are generally considered monotheistic, with one supreme god (e.g., Olodumare in Yoruba, Nyame in Akan, Chukwu in Igbo, Ngai in Kikuyu) who is not an equal to other deities.

Ethical and Benevolent: The Supreme Being is almost always considered good, holy, and a source of moral order, rather than causing arbitrary destruction.

Gender Neutrality or Duality: While sometimes assigned male attributes, the Supreme Being is frequently considered genderless, transcendent of gender, or in some cases, both male and female (e.g., the Mawu-Lisa duality).

A 2.5-year-old intact male miniature lop rabbit ( Oryctolagus cuniculus) was presented with multiple nodules surrounding the eyes, nose, mouth, and prepuce. Cytological evaluation of the periocular nodules revealed the presence of...more

A 2.5-year-old intact male miniature lop rabbit ( Oryctolagus cuniculus) was presented with multiple nodules surrounding the eyes, nose, mouth, and prepuce. Cytological evaluation of the periocular nodules revealed the presence of intracellular (within macrophages) and extracellular yeast organisms. The yeast organisms were approximately 3–5 µm in diameter, round to oval, with a thin clear capsule, and contained an eccentrically placed basophilic crescent-shaped nucleus. The clinical pathological interpretation was granulomatous inflammation with intralesional yeast of a morphology consistent with Histoplasma spp. The rabbit was treated with microsized griseofulvin (25 mg/kg, orally, once a day) for 12 days pending final cytological diagnosis of histoplasmosis. No significant improvement was noted during the treatment period, and humane euthanasia was performed. Postmortem examination revealed the presence of intracellular and extracellular yeast organisms in the small intestine, sk...

The Ottoman sultans' harem has provided fertile ground for the invention of tales that have been incorporated into the historical tradition. The purported presence of royal French women in the harem has been used for political...more

The Ottoman sultans' harem has provided fertile ground for the invention of tales that have been incorporated into the historical tradition. The purported presence of royal French women in the harem has been used for political purposes since the sixteenth century. These tales fall into two groups: myths about a fictional fifteenth-century French princess and fantasies concerning Nakshidil, a nineteenth-century valide sultan who some authors claim was a relative of Napoleon's wife Josephine. The earlier myths explained the alliance between the Ottoman sultan and the king of France. Fables about Nakshidil have come to symbolize the oppression of women by Islam.

'Another day, another offering' by sweetbydesign (2021), about Posideaja, and 'Mami Wata' by lucien_cramp (2021). Through both stories, age-old archetypes of mermaid goddesses are harnessed for the environmental agenda. In their fannish...more

'Another day, another offering' by sweetbydesign (2021), about Posideaja, and 'Mami Wata' by lucien_cramp (2021). Through both stories, age-old archetypes of mermaid goddesses are harnessed for the environmental agenda. In their fannish rewritings, the authors inverse many Romantic mermaid tropes to empower the mermaid and to confirm the connection between the mermaid and oceanic awareness. Moreover, in their latest remediations, Posideaja's and Mami Wata's bodies go against widespread standards for physical beauty and for fitness (i.e. functionality, such as being fit for labour). As such, these two updated mermaids open up a wide range of possibilities for identification and inspiration for their creators as well as their audiences. With their new representations of Posideaja and Mami Wata, the authors thus address two interconnected problems: the oppression of women (in terms of beauty and fitness norms) and the environmental damage done to the oceans (in terms of the acidification of oceans, increases in ocean temperatures and rising sea-levels).

Түркі халықтарының дүниетанымындағы әлем бейнесінің құрылымының сипаттамасын қалпына келтіруде алтайлықтардың аңыздары мен батырлық жырларындағы мифологемдерді зерттеу маңызды. Мақалада жобаны жүзеге асыру барысында Алтай Республикасы...more

Түркі халықтарының дүниетанымындағы әлем бейнесінің құрылымының сипаттамасын қалпына келтіруде алтайлықтардың аңыздары мен батырлық жырларындағы мифологемдерді зерттеу маңызды. Мақалада жобаны жүзеге асыру барысында Алтай Республикасы аумағында жинақталған далалық материалдар мен алтайлықтардың батырлық жырларын талдау негізінде Орталық Азия халықтарының ауыз әдебиеті дәстүрі арасындағы өзара тарихи байланыстар анықталып, Алтай батырлар жырларындағы мифологиялық сюжеттер руна жазба ескерткіштерінің сюжеттерімен, қазақ мифтерімен салыстырмалы түрде талданды. Далалық экспедиция барысында жазып алынған аңыз әңгімелерді талдау барысында түркі халықтарының дүниетанымындағы әлем бейнесінің құрылымының сипаттамасын қалпына келтіруге мүмкіндік алдық. Аңыздық прозада алтайлықтардың қоршаған әлем, табиғи және әлеуметтік шындық туралы архаикалық мифологиялық және діни түсініктері көрсетілді. Осы тұрғыда түркілердің кеңістіктік-уақыттық дүниетанымының күрделілігін атап өту керек, бұл мағынада әлемдегі заттардың қарапайымдылығы туралы нақты айта алмаймыз. Алтай мифтерін қазақ мифтерімен салыстырмалы талдау бізді ежелгі түркілер өздерін әлемнің ажырамыс бір бөлгі ретінде қабылдағаны туралы қорытынды жасауға тура келеді. Ежелгі түркі дүниетанымы бойынша адамдар мен табиғаттың тұтастығы әлемнің жаратылуының ажырамас бөлігі ретінде көрініс беріп, олар қоршаған ортаға экологиялық қатынас мәдениеті, табиғатқа, космосқа және оның заңдарына деген сый-құрмет, табиғат, қоғам және адам қатынасы ерекшеліктері туралы дүниетанымдық философияны негіздегенін байқаймыз. Түйін сөздер: дәстүрлі мәдениет, дәстүрлі этикет, сакралдылық, тұрақтылық.

The present paper aims to study Charmayne D'Souza's one and only volume of poetry, A Spelling Guide to Woman. Her poetry shows texture of western feminism where she expresses the radical self of a reformist kind with the strong...more

The present paper aims to study Charmayne D'Souza's one and only volume of poetry, A Spelling Guide to Woman. Her poetry shows texture of western feminism where she expresses the radical self of a reformist kind with the strong belief of an iconoclast. Poetry is a two-way process for D'Souza. She uses poetry for not only verbalizing 'personal as political' but also for making the public as personal and as a medium to resist codification of patriarchal discourses. Simone de Beauvoir in The Second Sex has stated that each consciousness defines itself as subject by defining the other consciousness as object. A woman is a paragon of oppressed consciousness, an object in the male psyche. Patriarchy controls the lives of women. Germaine Greer, in this context, has said that patriarchy makes women eunuch. It castrates women making them deprived of subjection and treat them as a mere object.

Medienkompetenz wird insbesondere in medialen Diskursen als essentielle Befahigung erachtet, um Umgangsformen fur den technologischen Wandel zu finden. Mediale Landschaften differenzieren sich laufend aus und werden zunehmend komplexer....more

Medienkompetenz wird insbesondere in medialen Diskursen als essentielle Befahigung erachtet, um Umgangsformen fur den technologischen Wandel zu finden. Mediale Landschaften differenzieren sich laufend aus und werden zunehmend komplexer. Schulen konnten dabei ein Ort sein, um Kindern und Jugendlichen den Umgang mit Medien naher zu bringen. Jedoch hat das Thema in Lehrplanen bis heute kaum Einzug gehalten. Engagierte Lehrende, die sich des Themas annehmen, gibt es. An systemischer Unterstutzung, dem passenden Equipment bzw. didaktischem Austausch fehlt es aber. Davon ausgehend beschaftigte sich ein Team von Forschenden mit der Entwicklung von medialen Handlungskompetenzen: Wie entstehen (digitale) Kompetenzen und wie entfalten sich diese im Verlauf eines Lebens? Welche Bedingungen fuhren zu einem kompetenten Umgang mit Medien? Das Projekt Medienbiographien fragte also nach dem medialen Habitus junger Erwachsener und analysierte welche biografischen Weichenstellungen fur unterschiedlic...

For language is a cultural construct, certain cultural untranslatability is implied in any process of translation. Cultural problems may occur mainly in the translation of sociocultural topics, especially in case of sophisticated...more

For language is a cultural construct, certain cultural untranslatability is implied in any process of translation. Cultural problems may occur mainly in the translation of sociocultural topics, especially in case of sophisticated literatures like, proverbs, folk, myths, satire, humour, etc and especially in relation to idioms, images similes and metaphors. One of the areas full of figures is the public Egyptian folk "Mawwal" in which there is one unique life of Egyptian society. This type of literary work is chosen due to its great role in formulating the Egyptian identity in the 60s and 70s. The present paper attempts to examine some strategies in non-equivalence translation, and finds out cultural problems. The data is collected from the recorded song entitled Badreya, transcribed into Arabic then translated into English. Translation strategies for dealing with non-equivalence proposed by Baker (1992) are applied as a theoretical framework for the research. Results show some cultural problems and some strategies of translation are focused on this study.

In this work we set some connection between father function, childhood growth patterns, psychological development and a collection of signs, among them, low scholar efficiency, in a group of younger. Among these sings we list low scholar...more

In this work we set some connection between father function, childhood growth patterns, psychological development and a collection of signs, among them, low scholar efficiency, in a group of younger. Among these sings we list low scholar efficiency, problems in communication, hostility, depression, frequent lies and transgressor behavior. On childhood growth pattern, a now acceptable laxity on parent’s side was detected. Looking at the most relevant characteristics of the family subject we found that most of them correspond to separate couple, with a high percentage of fathers absent or with low presence in front of their children. Finally the results are discussed against the theory and the experience of the author, with emphasis in it psichoeducative implications.

A primera vista pudiera extrañar que se intente hablar de emblemática en las Soledades dado el carácter de Góngora, poco propenso a la moralización. Sin embargo, resulta difícil imaginar que Góngora pudiera haberse sustraído a la...more

A primera vista pudiera extrañar que se intente hablar de emblemática en las Soledades dado el carácter de Góngora, poco propenso a la moralización. Sin embargo, resulta difícil imaginar que Góngora pudiera haberse sustraído a la tentación de utilizar todo este caudal de «imágenes» que le proporcionaba una tradición tan rica como la que habían perpetuado los tratados de Emblemática. La conexión de texto y pintura que se daba en el emblema tuvo que atraer por fuerza el interés de Góngora 1 . Como en todo, Góngora no aceptará la tradición sin más. De estas jugosas flores que eran los emblemas la abeja poética, atraída por tal colorido, ha sabido libar, una vez más, la mejor de las delicias. Persiguiendo razonablemente a Góngora en sus Soledades (tal y como aconsejaba Lorca) es posible hallar ciertos vestigios del saber emblemático que cobró una gran importancia en el Barroco. Esta obra, por no ser de un claro carácter alegórico, no ofrece demasiadas expectativas al lector presuroso de encontrar algún indicio que lo remitan a la emblemática. Es el poeta quien elige la vereda a recorrer. Bien es sabido que la obra comienza in medias res, característica que la acerca a la épica 2 . En primer plano observamos a un náufrago que milagrosamente logra salvarse. Poco o nada sabemos de su pasado e incluso de si es verdaderamente un náufrago. Principalmente se podrían barajar dos hipótesis: Ya Baltasar GRACIÁN había advertido la estructura epigramática de alguno de los sonetos de Góngora como el que empieza "Longinos hiere a Dios tres veces ciego". Cfr. Agudeza y arte de ingenio, (edición de Evaristo Correa Calderón), Madrid, Clásicos Castalia, 1969, Tomo II, p. 170.También puede consultarse el trabajo de Héctor C!OCCHINI Góngora y la tradición de los emblemas, Bahía Blanca, 1960, con cuyos planteamientos no coincido.

ABSTRAK Penelitian ini bertujuan untuk mengkaji ketidakadilan gender di dalam sebuah karya sastra, yaitu novel berjudul Stay with Me Tonight Karya Sofi Meloni . Penelitian ini merupakan penelitian kualitatif dengan metode kepustakaan....more

ABSTRAK Penelitian ini bertujuan untuk mengkaji ketidakadilan gender di dalam sebuah karya sastra, yaitu novel berjudul Stay with Me Tonight Karya Sofi Meloni . Penelitian ini merupakan penelitian kualitatif dengan metode kepustakaan. Penelitian ini menggunakan pendekatan struktural. Dalam penelitian ini untuk mendapatkan data atau kutipan menggunakan teknik pengumpulan data yaitu teknik baca dan teknik catat. Hasil penelitian pertama, struktur faktual dalam novel Stay with Me Tonight Karya Sofi Meloni meliputi alur, tokoh dan penokohan, serta latar. Alur yang terdapat dalam novel ini adalah alur campuran. Tokoh-tokoh dalam novel ini adalah Ayu sebagai tokoh utama perempuan dan Benny Kurniawan sebagai tokoh utama laki-laki. Sedangkan tokoh tambahan yaitu ibu, Baron, Ditto, Yuana, dan Rio. Latar dalam novel ini sebagian besar berada di Jakarta. Kedua, ketidakadilan gender pada tokoh utama perempuan (Ayu) yaitu (1) marginalisasi dialami oleh Ayu digambarkan sebagai PSK. (2) subordinas...