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103-478: The myth , which holds that there is a boundary place between the realms where the living and the dead reside, is an idea that is shared by the Sanzu River and others, and can be found throughout the world. In Japanese mythology, Yomotsu Hirasaka is thought to be an impression from the stone structure of kofun and the road leading to the stone chamber that housed the coffin . In Kojiki , it appears twice in

206-408: A community or society " More simply put, if group members do not follow a norm, they become tagged as a deviant. In the sociological literature , this can often lead to them being considered outcasts of society . Yet, deviant behavior amongst children is somewhat expected. Except the idea of this deviance manifesting as a criminal action, the social tolerance given in the example of the child

309-451: A logic of appropriateness and logic of consequences ; the former entails that actors follow norms because it is socially appropriate, and the latter entails that actors follow norms because of cost-benefit calculations. Three stages have been identified in the life cycle of a norm: (1) Norm emergence –  norm entrepreneurs seek to persuade others of the desirability and appropriateness of certain behaviors; (2) Norm cascade – when

412-622: A moral , fable , allegory or a parable , or collection of traditional stories, understood to be false. It came eventually to be applied to similar bodies of traditional stories among other polytheistic cultures around the world. Thus "mythology" entered the English language before "myth". Johnson 's Dictionary , for example, has an entry for mythology, but not for myth. Indeed, the Greek loanword mythos ( pl. mythoi ) and Latinate mythus (pl. mythi ) both appeared in English before

515-449: A "disease of language". He speculated that myths arose due to the lack of abstract nouns and neuter gender in ancient languages. Anthropomorphic figures of speech , necessary in such languages, were eventually taken literally, leading to the idea that natural phenomena were in actuality conscious or divine. Not all scholars, not even all 19th-century scholars, accepted this view. Lucien Lévy-Bruhl claimed that "the primitive mentality

618-436: A behavior is exhibited, and how much the group approves of that behavior. Although not considered to be formal laws within society, norms still work to promote a great deal of social control . They are statements that regulate conduct. The cultural phenomenon that is the norm is the prescriber of acceptable behavior in specific instances. Ranging in variations depending on culture, race, religion, and geographical location, it

721-449: A book on the comparative study of mythology and religion—argued that humans started out with a belief in magical rituals; later, they began to lose faith in magic and invented myths about gods, reinterpreting their rituals as religious rituals intended to appease the gods. Historically, important approaches to the study of mythology have included those of Vico , Schelling , Schiller , Jung , Freud , Lévy-Bruhl , Lévi-Strauss , Frye ,

824-668: A boundary that allows for a differentiation between those that belong in a specific social setting and those that do not. For Talcott Parsons of the functionalist school, norms dictate the interactions of people in all social encounters. On the other hand, Karl Marx believed that norms are used to promote the creation of roles in society which allows for people of different levels of social class structure to be able to function properly. Marx claims that this power dynamic creates social order . James Coleman (sociologist) used both micro and macro conditions for his theory. For Coleman, norms start out as goal oriented actions by actors on

927-473: A child who has painted on the walls of her house, if she has never done this before she may immediately seek a reaction from her mother or father. The form of reaction taken by the mother or father will affect whether the behaviour is likely to occur again in the future. If her parent is positive and approving of the behaviour it will likely reoccur (reinforcement) however, if the parent offers an aversive consequence (physical punishment, time-out, anger etc...) then

1030-478: A descriptive norm as people's perceptions of what is commonly done in specific situations; it signifies what most people do, without assigning judgment. The absence of trash on the ground in a parking lot, for example, transmits the descriptive norm that most people there do not litter . An Injunctive norm, on the other hand, transmits group approval about a particular behavior; it dictates how an individual should behave. Watching another person pick up trash off

1133-477: A failed or obsolete mode of thought, often by interpreting myth as the primitive counterpart of modern science within a unilineal framework that imagined that human cultures are travelling, at different speeds, along a linear path of cultural development. One of the dominant mythological theories of the latter 19th century was nature mythology , the foremost exponents of which included Max Müller and Edward Burnett Tylor . This theory posited that "primitive man"

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1236-638: A given identity." In this definition, norms have an "oughtness" quality to them. Michael Hechter and Karl-Dieter Opp define norms as "cultural phenomena that prescribe and proscribe behavior in specific circumstances." Sociologists Christine Horne and Stefanie Mollborn define norms as "group-level evaluations of behavior." This entails that norms are widespread expectations of social approval or disapproval of behavior. Scholars debate whether social norms are individual constructs or collective constructs. Economist and game theorist Peyton Young defines norms as "patterns of behavior that are self-enforcing within

1339-687: A group." He emphasizes that norms are driven by shared expectations: "Everyone conforms, everyone is expected to conform, and everyone wants to conform when they expect everyone else to conform." He characterizes norms as devices that "coordinate people's expectations in interactions that possess multiple equilibria." Concepts such as "conventions", "customs", "morals", "mores", "rules", and "laws" have been characterized as equivalent to norms. Institutions can be considered collections or clusters of multiple norms. Rules and norms are not necessarily distinct phenomena: both are standards of conduct that can have varying levels of specificity and formality. Laws are

1442-563: A highly formal version of norms. Laws, rules and norms may be at odds; for example, a law may prohibit something but norms still allow it. Norms are not the equivalent of an aggregation of individual attitudes. Ideas, attitudes and values are not necessarily norms, as these concepts do not necessarily concern behavior and may be held privately. "Prevalent behaviors" and behavioral regularities are not necessarily norms. Instinctual or biological reactions, personal tastes, and personal habits are not necessarily norms. Groups may adopt norms in

1545-476: A key component in sustaining social norms. Individuals may also import norms from a previous organization to their new group, which can get adopted over time. Without a clear indication of how to act, people typically rely on their history to determine the best course forward; what was successful before may serve them well again. In a group, individuals may all import different histories or scripts about appropriate behaviors; common experience over time will lead

1648-446: A methodology that allows us to understand the complexity of the myth and its manifestations in contemporary times, is justified. Because "myth" is sometimes used in a pejorative sense, some scholars have opted for "mythos" instead. "Mythos" now more commonly refers to its Aristotelian sense as a "plot point" or to a body of interconnected myths or stories, especially those belonging to a particular religious or cultural tradition. It

1751-535: A myth can be highly controversial. Many religious adherents believe that the narratives told in their respective religious traditions are historical without question, and so object to their identification as myths while labelling traditional narratives from other religions as such. Hence, some scholars may label all religious narratives as "myths" for practical reasons, such as to avoid depreciating any one tradition because cultures interpret each other differently relative to one another. Other scholars may abstain from using

1854-410: A norm becomes a part of the group's operational structure and hence more difficult to change. While possible for newcomers to a group to change its norms, it is much more likely that the new individual will adopt the group's norms, values, and perspectives, rather than the other way around. Deviance is defined as " nonconformity to a set of norms that are accepted by a significant number of people in

1957-650: A norm obtains broad acceptance; and (3) Norm internalization – when a norm acquires a "taken-for-granted" quality. Norms are robust to various degrees: some norms are often violated whereas other norms are so deeply internalized that norm violations are infrequent. Evidence for the existence of norms can be detected in the patterns of behavior within groups, as well as the articulation of norms in group discourse. In some societies, individuals often limit their potential due to social norms, while others engage in social movements to challenge and resist these constraints. There are varied definitions of social norms, but there

2060-488: A norm raises its robustness. It has also been posited that norms that exist within broader clusters of distinct but mutually reinforcing norms may be more robust. Jeffrey Checkel argues that there are two common types of explanations for the efficacy of norms: According to Peyton Young, mechanisms that support normative behavior include: Descriptive norms depict what happens, while injunctive norms describe what should happen. Cialdini, Reno, and Kallgren (1990) define

2163-468: A note in Nihon Shoki , it is said that Kukurihime mediated between Izanami and Izanagi, who were arguing on Yomotsu Hirasaka. For this reason, Kukurihime is regarded as the goddess of marriage and harmony. Myth Myth is a genre of folklore consisting primarily of narratives that play a fundamental role in a society. For scholars, this is very different from the vernacular usage of

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2266-486: A pattern of behavior to be imitated, testifies to the efficacy of ritual with its practical ends and establishes the sanctity of cult . Another definition of myth comes from myth criticism theorist and professor José Manuel Losada . According to Cultural Myth Criticism, the studies of myth must explain and understand "myth from inside", that is, only "as a myth". Losada defines myth as "a functional, symbolic and thematic narrative of one or several extraordinary events with

2369-422: A person to perform a behavior.When combined with attitude toward behavior, subjective norms shape an individual's intentions. Social influences are conceptualized in terms of the pressure that people perceive from important others to perform, or not to perform, a behavior. Social Psychologist Icek Azjen theorized that subjective norms are determined by the strength of a given normative belief and further weighted by

2472-536: A poetic description of the sea as "raging" was eventually taken literally and the sea was then thought of as a raging god. Some thinkers claimed that myths result from the personification of objects and forces. According to these thinkers, the ancients worshiped natural phenomena, such as fire and air, gradually deifying them. For example, according to this theory, ancients tended to view things as gods, not as mere objects. Thus, they described natural events as acts of personal gods, giving rise to myths. According to

2575-600: A primordial age when the world had not achieved its later form. Origin myths explain how a society's customs , institutions , and taboos were established and sanctified. National myths are narratives about a nation's past that symbolize the nation's values. There is a complex relationship between recital of myths and the enactment of rituals . The word "myth" comes from Ancient Greek μῦθος ( mȳthos ), meaning 'speech, narrative, fiction, myth, plot'. In turn, Ancient Greek μυθολογία ( mythología , 'story', 'lore', 'legends', or 'the telling of stories') combines

2678-433: A role in the process of social norm development. Operant conditioning is the process by which behaviours are changed as a function of their consequences. The probability that a behaviour will occur can be increased or decreased depending on the consequences of said behaviour. In the case of social deviance, an individual who has gone against a norm will contact the negative contingencies associated with deviance, this may take

2781-621: A scholarly term for "[a] traditional story, especially one concerning the early history of a people or explaining a natural or social phenomenon, and typically involving supernatural beings or events." The Greek term mythología was then borrowed into Late Latin , occurring in the title of Latin author Fulgentius ' 5th-century Mythologiæ to denote what is now referred to as classical mythology —i.e., Greco-Roman etiological stories involving their gods. Fulgentius' Mythologiæ explicitly treated its subject matter as allegories requiring interpretation and not as true events. The Latin term

2884-512: A small group of people. He argues that, in a small community or neighborhood, many rules and disputes can be settled without a central governing body simply by the interactions within these communities. In sociology, norms are seen as rules that bind an individual's actions to a specific sanction in one of two forms: a punishment or a reward. Through regulation of behavior, social norms create unique patterns that allow for distinguishing characteristics to be made between social systems. This creates

2987-565: A step further, incorporating the study of the transcendent dimension (its function, its disappearance) to evaluate the role of myth as a mirror of contemporary culture. Cultural myth criticism Cultural myth criticism, without abandoning the analysis of the symbolic , invades all cultural manifestations and delves into the difficulties in understanding myth today. This cultural myth criticism studies mythical manifestations in fields as wide as literature , film and television , theater , sculpture , painting , video games , music , dancing ,

3090-692: A theoretical currency for understanding variations in group behavioral expectations. A teacher , for example, may more easily forgive a straight-A student for misbehaving —who has past "good credit" saved up—than a repeatedly disruptive student. While past performance can help build idiosyncrasy credits, some group members have a higher balance to start with. Individuals can import idiosyncrasy credits from another group; childhood movie stars , for example, who enroll in college, may experience more leeway in adopting school norms than other incoming freshmen. Finally, leaders or individuals in other high-status positions may begin with more credits and appear to be "above

3193-436: A transcendent, sacred and supernatural referent; that lacks, in principle, historical testimony; and that refers to an individual or collective, but always absolute, cosmogony or eschatology". According to the hylistic myth research by assyriologist Annette Zgoll and classic philologist Christian Zgoll , "A myth can be defined as an Erzählstoff [narrative material] which is polymorphic through its variants and – depending on

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3296-717: A variety of ways. Some stable and self-reinforcing norms may emerge spontaneously without conscious human design. Peyton Young goes as far as to say that "norms typically evolve without top-down direction... through interactions of individuals rather than by design." Norms may develop informally, emerging gradually as a result of repeated use of discretionary stimuli to control behavior. Not necessarily laws set in writing, informal norms represent generally accepted and widely sanctioned routines that people follow in everyday life. These informal norms, if broken, may not invite formal legal punishments or sanctions, but instead encourage reprimands, warnings, or othering ; incest , for example,

3399-576: A world of the remote past, very different from that of the present. Definitions of "myth" vary to some extent among scholars, though Finnish folklorist Lauri Honko offers a widely-cited definition: Myth, a story of the gods, a religious account of the beginning of the world , the creation , fundamental events, the exemplary deeds of the gods as a result of which the world, nature and culture were created together with all parts thereof and given their order, which still obtains. A myth expresses and confirms society's religious values and norms, it provides

3502-421: Is a condition of the human mind and not a stage in its historical development." Recent scholarship, noting the fundamental lack of evidence for "nature mythology" interpretations among people who actually circulated myths, has likewise abandoned the key ideas of "nature mythology". Frazer saw myths as a misinterpretation of magical rituals, which were themselves based on a mistaken idea of natural law. This idea

3605-465: Is a form of understanding and telling stories that are connected to power, political structures, and political and economic interests. These approaches contrast with approaches, such as those of Joseph Campbell and Eliade , which hold that myth has some type of essential connection to ultimate sacred meanings that transcend cultural specifics. In particular, myth was studied in relation to history from diverse social sciences. Most of these studies share

3708-597: Is agreement among scholars that norms are: In 1965, Jack P. Gibbs identified three basic normative dimensions that all concepts of norms could be subsumed under: According to Ronald Jepperson, Peter Katzenstein and Alexander Wendt , "norms are collective expectations about proper behavior for a given identity." Wayne Sandholtz argues against this definition, as he writes that shared expectations are an effect of norms, not an intrinsic quality of norms. Sandholtz, Martha Finnemore and Kathryn Sikkink define norms instead as "standards of appropriate behavior for actors with

3811-458: Is derived through experience (i.e. social norms are learned through social interaction ). Wearing a suit to a job interview in order to give a great first impression represents a common example of a social norm in the white collar work force . In his work "Order without Law: How Neighbors Settle Disputes", Robert Ellickson studies various interactions between members of neighbourhoods and communities to show how societal norms create order within

3914-405: Is generally thought of as wrong in society, but many jurisdictions do not legally prohibit it. Norms may also be created and advanced through conscious human design by norm entrepreneurs . Norms can arise formally, where groups explicitly outline and implement behavioral expectations. Legal norms typically arise from design. A large number of these norms we follow 'naturally' such as driving on

4017-566: Is no actual victim in these consenting relationships. Social norms can be enforced formally (e.g., through sanctions) or informally (e.g., through body language and non-verbal communication cues). Because individuals often derive physical or psychological resources from group membership, groups are said to control discretionary stimuli ; groups can withhold or give out more resources in response to members' adherence to group norms, effectively controlling member behavior through rewards and operant conditioning. Social psychology research has found

4120-423: Is nobody's truth. Myths are somebody's truth." One theory claims that myths are distorted accounts of historical events. According to this theory, storytellers repeatedly elaborate upon historical accounts until the figures in those accounts gain the status of gods. For example, the myth of the wind-god Aeolus may have evolved from a historical account of a king who taught his people to use sails and interpret

4223-472: Is often thought to differ from genres such as legend and folktale in that neither are considered to be sacred narratives. Some kinds of folktales, such as fairy stories , are not considered true by anyone, and may be seen as distinct from myths for this reason. Main characters in myths are usually gods , demigods or supernatural humans, while legends generally feature humans as their main characters. Many exceptions and combinations exist, as in

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4326-412: Is quickly withdrawn against the criminal. Crime is considered one of the most extreme forms of deviancy according to scholar Clifford R. Shaw . What is considered "normal" is relative to the location of the culture in which the social interaction is taking place. In psychology, an individual who routinely disobeys group norms runs the risk of turning into the " institutionalized deviant ." Similar to

4429-636: Is sometimes known as "mythography", a term also used for a scholarly anthology of myths or of the study of myths generally. Key mythographers in the Classical tradition include: Other prominent mythographies include the thirteenth-century Prose Edda attributed to the Icelander Snorri Sturluson , which is the main surviving survey of Norse Mythology from the Middle Ages. Jeffrey G. Snodgrass (professor of anthropology at

4532-510: Is sometimes used specifically for modern, fictional mythologies, such as the world building of H. P. Lovecraft . Mythopoeia ( mytho- + -poeia , 'I make myth') was termed by J. R. R. Tolkien , amongst others, to refer to the "conscious generation" of mythology. It was notoriously also suggested, separately, by Nazi ideologist Alfred Rosenberg . Comparative mythology is a systematic comparison of myths from different cultures. It seeks to discover underlying themes that are common to

4635-421: Is the foundation of the terms some know as acceptable as not to injure others, the golden rule, and to keep promises that have been pledged. Without them, there would be a world without consensus, common ground, or restrictions. Even though the law and a state's legislation is not intended to control social norms, society and the law are inherently linked and one dictates the other. This is why it has been said that

4738-579: The Iliad , Odyssey and Aeneid . Moreover, as stories spread between cultures or as faiths change, myths can come to be considered folktales, their divine characters recast as either as humans or demihumans such as giants , elves and faeries . Conversely, historical and literary material may acquire mythological qualities over time. For example, the Matter of Britain (the legendary history of Great Britain, especially those focused on King Arthur and

4841-457: The Republic . His critique was primarily on the grounds that the uneducated might take the stories of gods and heroes literally. Nevertheless, he constantly referred to myths throughout his writings. As Platonism developed in the phases commonly called Middle Platonism and neoplatonism , writers such as Plutarch , Porphyry , Proclus , Olympiodorus , and Damascius wrote explicitly about

4944-860: The Theologia Mythologica (1532). The first modern, Western scholarly theories of myth appeared during the second half of the 19th century —at the same time as "myth" was adopted as a scholarly term in European languages. They were driven partly by a new interest in Europe's ancient past and vernacular culture, associated with Romantic Nationalism and epitomised by the research of Jacob Grimm (1785–1863). This movement drew European scholars' attention not only to Classical myths, but also material now associated with Norse mythology , Finnish mythology , and so forth. Western theories were also partly driven by Europeans' efforts to comprehend and control

5047-622: The Colorado State University ) has termed India's Bhats as mythographers. Myth criticism is a system of anthropological interpretation of culture created by French philosopher Gilbert Durand . Scholars have used myth criticism to explain the mythical roots of contemporary fiction, which means that modern myth criticism needs to be interdisciplinary . Professor Losada offers his own methodologic, hermeneutic and epistemological approach to myth. While assuming mythopoetical perspectives, Losada's Cultural Myth Criticism takes

5150-465: The ethics of duty which in turn becomes a primary object of moral obligation . Guilt is followed by an action that is questioned after its doing. It can be described as something negative to the self as well as a negative state of feeling. Used in both instances, it is both an unpleasant feeling as well as a form of self-punishment . Using the metaphor of " dirty hands ", it is the staining or tainting of oneself and therefore having to self cleanse away

5253-584: The Internet and other artistic fields . Myth criticism, a discipline that studies myths (mythology contains them, like a pantheon its statues), is by nature interdisciplinary: it combines the contributions of literary theory, the history of literature, the fine arts and the new ways of dissemination in the age of communication. Likewise, it undertakes its object of study from its interrelation with other human and social sciences, in particular sociology , anthropology and economics . The need for an approach, for

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5356-453: The Rock of Senbiki (a huge stone that would require the strength of a thousand men to move) on Hiraizaka and blocked the way. Enraged, Izanami cried out, "My love, if you do such a terrible thing, I will kill a thousand people a day." Izanagi replied, "My love, then I will build a maternity home and give birth to 1,500 children a day." The two left Hiraizaka and were separated. It also appears in

5459-567: The Soviet school, and the Myth and Ritual School . The critical interpretation of myth began with the Presocratics . Euhemerus was one of the most important pre-modern mythologists. He interpreted myths as accounts of actual historical events, though distorted over many retellings. Sallustius divided myths into five categories: Plato condemned poetic myth when discussing education in

5562-1137: The assumption that history and myth are not distinct in the sense that history is factual, real, accurate, and truth, while myth is the opposite. Norm (social) A social norm is a shared standard of acceptable behavior by a group. Social norms can both be informal understandings that govern the behavior of members of a society, as well as be codified into rules and laws . Social normative influences or social norms, are deemed to be powerful drivers of human behavioural changes and well organized and incorporated by major theories which explain human behaviour . Institutions are composed of multiple norms. Norms are shared social beliefs about behavior; thus, they are distinct from "ideas", "attitudes", and "values", which can be held privately, and which do not necessarily concern behavior. Norms are contingent on context, social group, and historical circumstances. Scholars distinguish between regulative norms (which constrain behavior), constitutive norms (which shape interests), and prescriptive norms (which prescribe what actors ought to do). The effects of norms can be determined by

5665-439: The behaviors of the overarching society or culture may be transmitted and maintained within small subgroups of society. For example, Crandall (1988) noted that certain groups (e.g., cheerleading squads, dance troupes, sports teams, sororities) have a rate of bulimia , a publicly recognized life-threatening disease, that is much higher than society as a whole. Social norms have a way of maintaining order and organizing groups. In

5768-408: The child is less likely to repeat the behaviour in future (punishment). Skinner also states that humans are conditioned from a very young age on how to behave and how to act with those around us considering the outside influences of the society and location one is in. Built to blend into the ambiance and attitude around us, deviance is a frowned upon action. Cialdini , Reno, and Kallgren developed

5871-526: The collective good. However, per relationalism, norms do not necessarily contribute to the collective good; norms may even be harmful to the collective. Some scholars have characterized norms as essentially unstable, thus creating possibilities for norm change. According to Wayne Sandholtz, actors are more likely to persuade others to modify existing norms if they possess power, can reference existing foundational meta-norms, and can reference precedents. Social closeness between actors has been characterized as

5974-470: The concept of the Oedipus complex in his 1899 The Interpretation of Dreams . Jung likewise tried to understand the psychology behind world myths. Jung asserted that all humans share certain innate unconscious psychological forces, which he called archetypes . He believed similarities between the myths of different cultures reveals the existence of these universal archetypes. The mid-20th century saw

6077-534: The culture in which they live. As social beings, individuals learn when and where it is appropriate to say certain things, to use certain words, to discuss certain topics or wear certain clothes, and when it is not. Thus, knowledge about cultural norms is important for impressions , which is an individual's regulation of their nonverbal behavior. One also comes to know through experience what types of people he/she can and cannot discuss certain topics with or wear certain types of dress around. Typically, this knowledge

6180-597: The cultures, stories and religions they were encountering through colonialism . These encounters included both extremely old texts such as the Sanskrit Rigveda and the Sumerian Epic of Gilgamesh , and current oral narratives such as mythologies of the indigenous peoples of the Americas or stories told in traditional African religions . The intellectual context for nineteenth-century scholars

6283-464: The field of social psychology, the roles of norms are emphasized—which can guide behavior in a certain situation or environment as "mental representations of appropriate behavior". It has been shown that normative messages can promote pro-social behavior , including decreasing alcohol use, increasing voter turnout, and reducing energy use. According to the psychological definition of social norms' behavioral component, norms have two dimensions: how much

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6386-404: The filth. It is a form of reparation that confronts oneself as well as submitting to the possibility of anger and punishment from others. Guilt is a point in both action and feeling that acts as a stimulus for further " honorable " actions. A 2023 study found that non-industrial societies varied in their punishments of norm violations. Punishment varied based on the types of norm violations and

6489-493: The first example of "myth" in 1830. The main characters in myths are usually non-humans, such as gods , demigods , and other supernatural figures. Others include humans, animals, or combinations in their classification of myth. Stories of everyday humans, although often of leaders of some type, are usually contained in legends , as opposed to myths. Myths are sometimes distinguished from legends in that myths deal with gods, usually have no historical basis, and are set in

6592-578: The focus theory of normative conduct to describe how individuals implicitly juggle multiple behavioral expectations at once. Expanding on conflicting prior beliefs about whether cultural, situational or personal norms motivate action, the researchers suggested the focus of an individual's attention will dictate what behavioral expectation they follow. There is no clear consensus on how the term norm should be used. Martha Finnemore and Kathryn Sikkink distinguish between three types of norms: Finnemore, Sikkink, Jeffrey W. Legro and others have argued that

6695-402: The foremost functions of myth is to establish models for behavior and that myths may provide a religious experience. By telling or reenacting myths, members of traditional societies detach themselves from the present, returning to the mythical age, thereby coming closer to the divine. Honko asserted that, in some cases, a society reenacts a myth in an attempt to reproduce the conditions of

6798-506: The form of formal or informal rebuke, social isolation or censure, or more concrete punishments such as fines or imprisonment. If one reduces the deviant behavior after receiving a negative consequence, then they have learned via punishment. If they have engaged in a behavior consistent with a social norm after having an aversive stimulus reduced, then they have learned via negative reinforcement. Reinforcement increases behavior, while punishment decreases behavior. As an example of this, consider

6901-626: The gods of the underworld, but that he should never look at her. Numbed by Izanami's reluctance to return, Izanagi lights the teeth of a comb on fire to illuminate the darkness and sees her ugly, rotting form. Enraged, Izanami sends the demoness Shikome to chase after the fleeing Izanagi, but to no avail, as the ugly woman was distracted by eating the grapes and bamboo shoots he threw at her. Izanami sends Raijin and his army of demons, instead, but Izanagi flees to Hiraizaka and throws peaches there, which have spiritual power, to repel his pursuers. Finally, Izanami herself gave chase, but Izanagi placed

7004-471: The ground and throw it out, a group member may pick up on the injunctive norm that he ought to not litter. Prescriptive norms are unwritten rules that are understood and followed by society and indicate what we should do. Expressing gratitude or writing a Thank You card when someone gives you a gift represents a prescriptive norm in American culture. Proscriptive norms, in contrast, comprise the other end of

7107-521: The group may begin meetings without him since the individual "is always late." The group generalizes the individual's disobedience and promptly dismisses it, thereby reducing the member's influence and footing in future group disagreements. Group tolerance for deviation varies across membership; not all group members receive the same treatment for norm violations. Individuals may build up a "reserve" of good behavior through conformity , which they can borrow against later. These idiosyncrasy credits provide

7210-399: The group to define as a whole its take on the right action, usually with the integration of several members' schemas. Under the importation paradigm, norm formation occurs subtly and swiftly whereas with formal or informal development of norms may take longer. Groups internalize norms by accepting them as reasonable and proper standards for behavior within the group. Once firmly established,

7313-416: The group will give-up on them as a lost cause ; while the group may not necessarily revoke their membership, they may give them only superficial consideration . If a worker is late to a meeting, for example, violating the office norm of punctuality , a supervisor or other co-worker may wait for the individual to arrive and pull him aside later to ask what happened. If the behavior continues, eventually

7416-423: The influential development of a structuralist theory of mythology , led by Lévi-Strauss . Strauss argued that myths reflect patterns in the mind and interpreted those patterns more as fixed mental structures, specifically pairs of opposites (good/evil, compassionate/callous), rather than unconscious feelings or urges. Meanwhile, Bronislaw Malinowski developed analyses of myths focusing on their social functions in

7519-711: The knights of the Round Table ) and the Matter of France , seem distantly to originate in historical events of the 5th and 8th centuries, respectively, and became mythologised over the following centuries. In colloquial use, "myth" can also be used of a collectively held belief that has no basis in fact, or any false story. This usage, which is often pejorative , arose from labelling the religious myths and beliefs of other cultures as incorrect, but it has spread to cover non-religious beliefs as well. As commonly used by folklorists and academics in other relevant fields, such as anthropology , "myth" has no implication whether

7622-440: The language used in some legislation is controlling and dictating for what should or should not be accepted. For example, the criminalization of familial sexual relations is said to protect those that are vulnerable, however even consenting adults cannot have sexual relationships with their relatives. The language surrounding these laws conveys the message that such acts are supposedly immoral and should be condemned, even though there

7725-417: The micro level. If the benefits do not outweigh the costs of the action for the actors, then a social norm would emerge. The norm's effectiveness is then determined by its ability to enforce its sanctions against those who would not contribute to the "optimal social order." Heinrich Popitz is convinced that the establishment of social norms, that make the future actions of alter foreseeable for ego, solves

7828-535: The more an individual values group-controlled resources or the more an individual sees group membership as central to his definition of self, the more likely he is to conform. Social norms also allow an individual to assess what behaviors the group deems important to its existence or survival, since they represent a codification of belief; groups generally do not punish members or create norms over actions which they care little about. Norms in every culture create conformity that allows for people to become socialized to

7931-465: The myth-ritual theory, myth is tied to ritual. In its most extreme form, this theory claims myths arose to explain rituals. This claim was first put forward by Smith , who argued that people begin performing rituals for reasons not related to myth. Forgetting the original reason for a ritual, they account for it by inventing a myth and claiming the ritual commemorates the events described in that myth. James George Frazer —author of The Golden Bough ,

8034-583: The mythical age. For example, it might reenact the healing performed by a god at the beginning of time in order to heal someone in the present. Similarly, Barthes argued that modern culture explores religious experience. Since it is not the job of science to define human morality, a religious experience is an attempt to connect with a perceived moral past, which is in contrast with the technological present. Pattanaik defines mythology as "the subjective truth of people communicated through stories, symbols and rituals." He says, "Facts are everybody's truth. Fiction

8137-430: The myths of multiple cultures. In some cases, comparative mythologists use the similarities between separate mythologies to argue that those mythologies have a common source. This source may inspire myths or provide a common "protomythology" that diverged into the mythologies of each culture. A number of commentators have argued that myths function to form and shape society and social behaviour. Eliade argued that one of

8240-565: The narrative may be understood as true or otherwise. Among biblical scholars of both the Old and New Testament, the word "myth" has a technical meaning, in that it usually refers to "describe the actions of the other‐worldly in terms of this world" such as the Creation and the Fall. Since "myth" is popularly used to describe stories that are not objectively true , the identification of a narrative as

8343-465: The problem of contingency ( Niklas Luhmann ). In this way, ego can count on those actions as if they would already have been performed and does not have to wait for their actual execution; social interaction is thus accelerated. Important factors in the standardization of behavior are sanctions and social roles. The probability of these behaviours occurring again is discussed in the theories of B. F. Skinner , who states that operant conditioning plays

8446-484: The rationalization of myths, putting themes formerly imbued with mythological qualities into pragmatic contexts. An example of this would be following a cultural or religious paradigm shift (notably the re-interpretation of pagan mythology following Christianization ). Interest in polytheistic mythology revived during the Renaissance , with early works of mythography appearing in the sixteenth century, among them

8549-543: The real world. He is associated with the idea that myths such as origin stories might provide a "mythic charter"—a legitimisation—for cultural norms and social institutions . Thus, following the Structuralist Era ( c.  1960s –1980s), the predominant anthropological and sociological approaches to myth increasingly treated myth as a form of narrative that can be studied, interpreted, and analyzed like ideology, history, and culture. In other words, myth

8652-539: The right side of the road in the US and on the left side in the UK, or not speeding in order to avoid a ticket. Martha Finnemore and Kathryn Sikkink identify three stages in the life cycle of a norm: They argue that several factors may raise the influence of certain norms: Christina Horne and Stefanie Mollborn have identified two broad categories of arguments for the emergence of norms: Per consequentialism, norms contribute to

8755-442: The robustness (or effectiveness) of norms can be measured by factors such as: Christina Horne argues that the robustness of a norm is shaped by the degree of support for the actors who sanction deviant behaviors; she refers to norms regulating how to enforce norms as "metanorms." According to Beth G. Simmons and Hyeran Jo, diversity of support for a norm can be a strong indicator of robustness. They add that institutionalization of

8858-584: The rock of Senbiki, is also placed at the site. Nearby is the Iya Shrine, which is dedicated to Izanami. In the 2010 Japanese film , Matataki , the location was used as a location for the main character's visit to see his dead girlfriend. According to "Unyo Shishi" written in Edo period , there is also a legend of Izanagi throwing peach fruits to the god of thunder at Komakaerizaka in Iwasaka, Matsue City. In

8961-400: The rules" at times. Even their idiosyncrasy credits are not bottomless, however; while held to a more lenient standard than the average member, leaders may still face group rejection if their disobedience becomes too extreme. Deviance also causes multiple emotions one experiences when going against a norm. One of those emotions widely attributed to deviance is guilt . Guilt is connected to

9064-477: The same spectrum; they are similarly society's unwritten rules about what one should not do. These norms can vary between cultures; while kissing someone you just met on the cheek is an acceptable greeting in some European countries, this is not acceptable, and thus represents a proscriptive norm in the United States. Subjective norms are determined by beliefs about the extent to which important others want

9167-547: The significance of a social referent, as represented in the following equation: SN ∝ Σ n i m i , where (n) is a normative belief and (m) is the motivation to comply with said belief. Over the last few decades, several theorists have attempted to explain social norms from a more theoretical point of view. By quantifying behavioral expectations graphically or attempting to plot the logic behind adherence, theorists hoped to be able to predict whether or not individuals would conform. The return potential model and game theory provide

9270-648: The socio-economic system of the society. The study "found evidence that reputational punishment was associated with egalitarianism and the absence of food storage ; material punishment was associated with the presence of food storage; physical punishment was moderately associated with greater dependence on hunting ; and execution punishment was moderately associated with social stratification ." Whereas ideas in general do not necessarily have behavioral implications, Martha Finnemore notes that "norms by definition concern behavior. One could say that they are collectively held ideas about behavior." Norms running counter to

9373-654: The sociological definition, institutionalized deviants may be judged by other group members for their failure to adhere to norms. At first, group members may increase pressure on a non-conformist, attempting to engage the individual in conversation or explicate why he or she should follow their behavioral expectations . The role in which one decides on whether or not to behave is largely determined on how their actions will affect others. Especially with new members who perhaps do not know any better, groups may use discretionary stimuli to bring an individual's behavior back into line. Over time, however, if members continue to disobey ,

9476-521: The story of Okuninushi 's visit to the Root Country. In this story, Ouanamuchi (later Okuninushi) is put to various trials by Susanoo of Ne no Kuni , and escapes to Hiraizaka with his beloved Suseribime. Shimane Prefecture , Matsue City , Higashiizumo Town erected a stone monument in 1940 in Iya, Higashiizumo, Shimane as the place where Hiraizumi Hiraizaka was located. A huge stone, said to be

9579-421: The symbolic interpretation of traditional and Orphic myths. Mythological themes were consciously employed in literature, beginning with Homer . The resulting work may expressly refer to a mythological background without itself becoming part of a body of myths ( Cupid and Psyche ). Medieval romance in particular plays with this process of turning myth into literature. Euhemerism , as stated earlier, refers to

9682-464: The term "myth" altogether for purposes of avoiding placing pejorative overtones on sacred narratives. In present use, "mythology" usually refers to the collection of myths of a group of people. For example, Greek mythology , Roman mythology , Celtic mythology and Hittite mythology all describe the body of myths retold among those cultures. "Mythology" can also refer to the study of myths and mythologies. The compilation or description of myths

9785-428: The term "myth" that refers to a belief that is not true. Instead, the veracity of a myth is not a defining criterion. Myths are often endorsed by secular and religious authorities and are closely linked to religion or spirituality . Many societies group their myths, legends, and history together, considering myths and legends to be factual accounts of their remote past. In particular, creation myths take place in

9888-611: The upper part of the book, and there is a tradition that it is located at Ifuyasaka in Izumo Province . The word "hira" is said to mean "cliff". It is also said to be related to the idea of exorcism . The goddess Izanami , who was building the country with the male god Izanagi , died after giving birth to Kagutsuchi . Grieving, Izanagi goes to the Land of Yomi to meet her. When Izanagi is reunited with Izanami and asks her to return with him, she tells him that she will consult with

9991-483: The variant – polystratic; an Erzählstoff in which transcending interpretations of what can be experienced are combined into a hyleme sequence with an implicit claim to relevance for the interpretation and mastering of the human condition." Scholars in other fields use the term "myth" in varied ways. In a broad sense, the word can refer to any traditional story , popular misconception or imaginary entity. Though myth and other folklore genres may overlap, myth

10094-739: The winds. Herodotus (fifth-century BCE) and Prodicus made claims of this kind. This theory is named euhemerism after mythologist Euhemerus ( c.  320 BCE ), who suggested that Greek gods developed from legends about humans. Some theories propose that myths began as allegories for natural phenomena: Apollo represents the sun, Poseidon represents water, and so on. According to another theory, myths began as allegories for philosophical or spiritual concepts: Athena represents wise judgment, Aphrodite romantic desire, and so on. Müller supported an allegorical theory of myth. He believed myths began as allegorical descriptions of nature and gradually came to be interpreted literally. For example,

10197-405: The word mȳthos with the suffix - λογία ( -logia , 'study') in order to mean 'romance, fiction, story-telling.' Accordingly, Plato used mythología as a general term for 'fiction' or 'story-telling' of any kind. In Anglicised form, this Greek word began to be used in English (and was likewise adapted into other European languages) in the early 19th century, in a much narrower sense, as

10300-1029: Was central to the " myth and ritual " school of thought. According to Frazer, humans begin with an unfounded belief in impersonal magical laws. When they realize applications of these laws do not work, they give up their belief in natural law in favor of a belief in personal gods controlling nature, thus giving rise to religious myths. Meanwhile, humans continue practicing formerly magical rituals through force of habit, reinterpreting them as reenactments of mythical events. Finally, humans come to realize nature follows natural laws, and they discover their true nature through science. Here again, science makes myth obsolete as humans progress "from magic through religion to science." Segal asserted that by pitting mythical thought against modern scientific thought, such theories imply modern humans must abandon myth. The earlier 20th century saw major work developing psychoanalytical approaches to interpreting myth, led by Sigmund Freud , who, drawing inspiration from Classical myth, began developing

10403-618: Was primarily concerned with the natural world. It tended to interpret myths that seemed distasteful to European Victorians —such as tales about sex, incest, or cannibalism—as metaphors for natural phenomena like agricultural fertility . Unable to conceive impersonal natural laws, early humans tried to explain natural phenomena by attributing souls to inanimate objects, thus giving rise to animism . According to Tylor, human thought evolved through stages, starting with mythological ideas and gradually progressing to scientific ideas. Müller also saw myth as originating from language, even calling myth

10506-530: Was profoundly shaped by emerging ideas about evolution . These ideas included the recognition that many Eurasian languages—and therefore, conceivably, stories—were all descended from a lost common ancestor (the Indo-European language ) which could rationally be reconstructed through the comparison of its descendant languages. They also included the idea that cultures might evolve in ways comparable to species. In general, 19th-century theories framed myth as

10609-545: Was then adopted in Middle French as mythologie . Whether from French or Latin usage, English adopted the word "mythology" in the 15th century, initially meaning 'the exposition of a myth or myths', 'the interpretation of fables', or 'a book of such expositions'. The word is first attested in John Lydgate 's Troy Book ( c.  1425 ). From Lydgate until the 17th or 18th century, "mythology" meant

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