LECTURE I
Prof. Dr. Hatice Cubukcu gave the lecture ‘The Myth of European Identity versus Social Identity as a Dynamic Construct’. She discussed the globalism and localism dichotomy, how stereotyped images of cultural, national and regional identities are reinforced and become stigmatized. She also investigated how cultural diversities tend to become a source of conflict rather than a source of positive development. Furthermore, relational identity and group identity were discussed, with a particular focus on how identity is negotiated and must be ratified by others, and how social identity must be perceived as dynamic and fluid.
LECTURE II
Florence Berland gave the lecture ’Defining the Burgundian State – the Use of Myth, 1363-1477’, discussing the diffusion and efficiency of the myths that were used during this period in order to shape and strengthen the state. There was a clear aim to create a national consciousness; at first, this mythological dissemination was aimed at the elite groups, but later on it was also communicated to common people. It was a necessary development, as there was fierce political competition from neighbouring states and internal power struggles, threatening the political balance. Myths of origin and the use of history were important aspects in terms of strengthening the Burgundian state, and the founding of the Order of the Golden Fleece was one of the ‘mythological tools’ of the Burgundian state. It was formed in 1430, and was an order of chivalry, with the myth of Jason and the golden fleece used as an internal founding myth. The Order played an important role in the establishment and reinforcement of the ties between local nobility and the Duke of Burgundy, and the local chapters were highly influential in terms of spreading the mythological messages, which eventually led to the characterization of a Burgundian national identity of sorts.
Thursday, March 25, 2010
Wednesday, March 24, 2010
Day 10: Myth and the Nation
LECTURE I
Prof. Dr. Hatice Sofu gave the lecture, ‘Myths and Symbols in Nation Building’, concerning how language planning and policies can be and have been used in order to stabilize, consolidate and speed up the nation building process, mainly departing from the Turkish nation as an example. Aspects such as legal reforms and the streamlining of customs and practices were the main focus of this analysis.
LECTURE II
Andreas Åkerlund gave the lecture, ‘Myths, National Socialism and The Nordic’, showing how old Norse mythology had a central position within the construction of the Germanic mythologized past, and throwing light upon how the relationship between scholarship and politics can be deconstructed, and on how political actions are legitimized through mythological constructions.
LECTURE III
Prof. Dr. Bernd Kollmann gave the lecture, ‘The Shroud of Turin – the Myth and its Role in Italian Nation Building’, discussing the history of the shroud and how it has been used during festivals and other ritualized ceremonies related to the building and consolidation of the Italian nation state. Prof. Dr. Kollmann approached his analysis with a particular focus on how the shroud was used by the House of Savoy to legitimize their political power, and how their possession of the shroud was interpreted as a sign that the Savoy bloodline had been chosen by God. The identity switch of the shroud, from religious relic, to political symbol of power, and back to symbol of faith was also discussed.
Prof. Dr. Hatice Sofu gave the lecture, ‘Myths and Symbols in Nation Building’, concerning how language planning and policies can be and have been used in order to stabilize, consolidate and speed up the nation building process, mainly departing from the Turkish nation as an example. Aspects such as legal reforms and the streamlining of customs and practices were the main focus of this analysis.
LECTURE II
Andreas Åkerlund gave the lecture, ‘Myths, National Socialism and The Nordic’, showing how old Norse mythology had a central position within the construction of the Germanic mythologized past, and throwing light upon how the relationship between scholarship and politics can be deconstructed, and on how political actions are legitimized through mythological constructions.
LECTURE III
Prof. Dr. Bernd Kollmann gave the lecture, ‘The Shroud of Turin – the Myth and its Role in Italian Nation Building’, discussing the history of the shroud and how it has been used during festivals and other ritualized ceremonies related to the building and consolidation of the Italian nation state. Prof. Dr. Kollmann approached his analysis with a particular focus on how the shroud was used by the House of Savoy to legitimize their political power, and how their possession of the shroud was interpreted as a sign that the Savoy bloodline had been chosen by God. The identity switch of the shroud, from religious relic, to political symbol of power, and back to symbol of faith was also discussed.
Tuesday, March 23, 2010
Day 9: Myth and Media
LECTURE I
Prof. Dr. Eckart Voigts-Virchow gave the lecture, ‘Possessing the Past: the Myths of Heritage Filmmaking’. The talk was given the sub-title ‘Janespotting… and beyond’, which is also the title of Prof. Dr. Voigts-Virchow’s 2004 book on British heritage retrovision.
The concept of heritage was also analyzed, particularly concerning the heritage industry – films, novels, tourism, theme parks – and how it re-establishes the past as the property/possession of the present. The key characteristics of heritage films were discussed, as well as many other, similar genres, such as fictio-biographies, docu-soaps, docudramas and dramadocumentaries, mockumentaries and history sitcoms. In thic context, Paul Kingsnorth’s book Real England was mentioned, and I would like to share one quote that illustrates Prof. Dr. Voigts-Virchow’s conceptualization of the heritage industry particularly well;
But most of these old traditions when they were living, they came from the land and from people’s attachment to it. These days we don’t know where are, or what happens in our landscape.
Prof. Dr. Voigts-Virchow discussed how - if the purpose of history is defined as seeking knowledge about the past - heritage cannot be perceived as history. Rather, it must be characterized as a form of modern-day use of selected elements of the past. Hence, heritage generates a form of imaginary identity.
The question of the British empire, or nation was also mentioned – the ‘English, I mean British’ issue clearly reflects the tradition of English hegemony. There are also aspects of colonialism to consider; a strong imperialist traditions may imply a lack of national identity. The ‘empire identity’ might be a threat to national coherency.
After the lecture we finally had the chance to return to this topic (however briefly) and to touch upon the question of myths and stereotypes, which was very welcome. We mainly focused on Prof. Dr. Voigts-Virchow’s analysis of the German perception of ‘die feine englische Art’, where many of the typical English/British stereotypes were revisited; the importance of fair play and good manners, the prevalence of the stiff upper lip, sensibility and conservatism.
LECTURE II
Dr. Sandra Nuy gave the lecture, ‘The Man with the Moustache. Deconstruction of the Führer Myth in Hitler Satires’, concerning possible interpretations of the comical or satirical depictions of Adolf Hitler in various media, the functions behind the use of humour in this context, and the relevance for the representation of the collective memory of the Third Reich. Dr. Nuy immediately attacked the most central questions; is it acceptable, or even allowed, to laugh about Hitler, and to make him an object of comedy? Her answers were two resounding ‘Yes!’-s, but emphasized that this by no means signalled the end of the lecture, for which her audience was naturally grateful.
Charlie Chaplin’s impersonations, such as that in The Great Dictator, where he plays a dual role were discussed, as well as the 1945 film To Be or Not to Be with Carole Lombard and Jack Benny, from which a few scenes were screened. The nature of laughter itself, and its effects are discussed openly in this movie and characterized as something that should by no means be underrated. Dr. Nuy mainly focused on how laughter is something that can help individuals to move beyond horrifying events and themes in the past, and how the use of humour may also help to eliminate tension. Several other examples were discussed, such as Quentin Tarantino’s approach to the Hitler myth in the recent film Inglorious Bastards, and how Hitler satire has spread to the Internet, as illustrated by the ‘Daily Hitler’ webpage, and 'Cats That Look Like Hitler'.
Friday, March 19, 2010
Day 5: Myth and the Classical World
LECTURE I
Prof. Dr. Delfim Ferreira Leão gave the lecture ‘The Myth of Autochthony and Athenian Democratic Ideology’, exploring the correlation between autochthony and democracy and how both these concepts were employed in order to emphasize the superiority of the Greeks. The battles of Marathon and Salamis were used as examples of threats against early Athenian democracy, and as basis for an analysis of how both autochthony and democracy were used as a means to stimulate the Greeks to defend their land against the Persians.
LECTURE II
Prof. Dr. Enrica Salvatori gave the lecture, ‘The Myth of Rome and the Roman World in the Experience of the First Medieval Communes in Central-Northern Italy and in Southern France’, analyzing how the myths of Rome were used during the medieval period. ‘Myths’ in this case, refers to the Roman heritage, both tangible and intangible. The main example discussed was the Cathedral of Pisa, and how substantial amounts of marble from Rome and Ostia were used in the construction of the church. Prof. Dr. Salvatori analyzed the practical, as well as political reasons behind the use of the Roman materials, and emphasized how Pisa was glorified as a second Rome, deserving of all the distinction of the latter, as well as of political autonomy.
Prof. Dr. Delfim Ferreira Leão gave the lecture ‘The Myth of Autochthony and Athenian Democratic Ideology’, exploring the correlation between autochthony and democracy and how both these concepts were employed in order to emphasize the superiority of the Greeks. The battles of Marathon and Salamis were used as examples of threats against early Athenian democracy, and as basis for an analysis of how both autochthony and democracy were used as a means to stimulate the Greeks to defend their land against the Persians.
LECTURE II
Prof. Dr. Enrica Salvatori gave the lecture, ‘The Myth of Rome and the Roman World in the Experience of the First Medieval Communes in Central-Northern Italy and in Southern France’, analyzing how the myths of Rome were used during the medieval period. ‘Myths’ in this case, refers to the Roman heritage, both tangible and intangible. The main example discussed was the Cathedral of Pisa, and how substantial amounts of marble from Rome and Ostia were used in the construction of the church. Prof. Dr. Salvatori analyzed the practical, as well as political reasons behind the use of the Roman materials, and emphasized how Pisa was glorified as a second Rome, deserving of all the distinction of the latter, as well as of political autonomy.
Thursday, March 18, 2010
Day 4: Myth and the Nation
LECTURE I
Dr. Kristian Naglo gave the lecture, ‘The Concept of Myth and the Transcendency of the Nation, Revisiting Critical Theory’. He discussed how Horkheimer and Adorno, the most prominent representatives of the Frankfurt School, were forced abroad during the 1940s due to the political situation in Germany. They ended up in Los Angeles, and their ‘The Dialectic of Enlightenment’ was written in Hollywood, as a reflection of what the authors saw in Hollywood, as opposed to Germany.
Dr. Naglo further discussed the need for the representatives of the dialectic school to summon their experiences from places shabbier and uglier than Los Angeles, in order to be able to write in a modernistic style. L.A. was far too idyllic, during this period, a veritable ‘garden city’ and the cityscape of gray, grim, urban environments such as Berlin or New York had to be recreated; this is how dialectic thinking functions. In order to function as modernist creators, modern America had to be rejected fully by the authors; they had to view it as outsiders. Dr. Naglo also discussed modernism as a response to the overwhelming changes on cultural perception, emphasizing cinema, radio and social factors as important aspects of the rise of mass culture. City culture, with its dynamism and alienation was also mentioned, as well as the reintroduction of the passport, and the sense of strangeness this implied. People began to perceive themselves more as successes or failures; numbers and statistics, rather than individuals. Mass production was a further salient aspect; it impressed upon the individual a certain fixedness in terms of perception.
LECTURE II
Prof. Dr. Christian Lahusen gave the lecture ‘Cultural Revival & Regions (& Nations) in Spain’, concerning the revival of regional popular music since the 1960s, in regions like Catalonia, the Basque Country, Andalusia and Galicia. The main questions explored were whether there are commonalities between the types of revivals in these regions, what causes may lie behind the revival, which effects the revival had had, particularly on regionalist and nationalist movements in Spain.
Attempts were made to define the specificities of the regions in question and to give antagonistic responses to dominant cultural regimes. Prof. Dr. Lahusen particularly emphasized how Franco suppressed all national movements, which then had to be reinvented in the 1950s and 1960s; this was clearly a period of revival.
In the paísos catalans, for example, there was a strong emphasis on the traditional Catalan community, including Cataluña, Valencia, parts of southern France, and the Islas Baleares; clearly, regional borders were surpassed in order to achieve this. In the Basque region, the situation was similar; Navarra and parts of southern France were also included, and the cultural area was allowed to transcend artificial borders and administrative political areas. The Celtic heritage in Galicia should also be mentioned. The Celtic heritage in this area is still prevalent, and there are several examples of attempts to identify specificities to emphasize how different the region is to the surrounding areas. As for the Arab heritage in Andalusia, the caliphate’s 800 years in Spain certainly left a strong heritage, maybe particularly obvious in the Andalusian dialect of today. The interest in this heritage was selective, in that the aspects that were most emphasized, were those that stressed the difference to the Castilians.
The singer-songwriter genre was important in terms of raising social interest, with a main focus on simplicity and authenticity, social commitment and cultural emancipation; autochthonous languages and musical traditions were particularly important. The genre was influenced by international, in particular French role models (Georges Brassens and Jacques Brel, among others). The genre was popularized during the late 1950s, when movements and groups were formed. One such movement was Catalan La nova cancó, who emphasized their strong ties to Catalan language and culture and voiced their discontent with the current social and political situation. Political anthems, such as ‘L’estaca’ by Lluis Llach were typical songs created within the framework of the Nova cancó movement. Folk music is a genre built on rural and local traditions, but was also strongly influenced by urban, international folk music, such as American and Irish artists and groups. The instruments chosen were generally typical for the region in question, but the evolution of folk music certainly saw a clear division between the purists, who wanted to remain true to the roots of folk music, and the evolutionists, who advocated a more dynamic and experimental development, in order to remain true to the (ever-changing) voice and character of the people. The Celtic heritage in Galicia was also subjected to this conflict; among the evolutionists groups like Milladoiro, Doa and Na Lua can be noted.
Among the causes behind the cultural revival as cited by Prof. Dr. Lahusen were the new challenges of modern Spanish society and the lack of response to these challenges on part of the regime, that was considered repressive and non-responsive. The modernization of society was also considered lacking; there was demographic transition, urbanization, economic restructuring, educational improvements and increased consumption, but these steps forward were not matched by cultural and political liberalization. The Franco movement suppressed all social, political and cultural movements, and everyday life was strongly politicized. Furthermore, there were several international influences, such as social movements and cultural developments both in the Western and non-Western world, and discontent was voiced in different ways. These societal changes led to the establishment of new groups with specific needs and demands, such as new constellations of individuals with social, cultural and political aspirations, and the new urban middle class demanding change.
Prof. Dr. Lahusen also discussed the effects of the cultural revival, highlighting the reenactment and reinvention of historic nationalism and regionalism in the new cultural and societal environment that had begun to take shape. Myths and symbols of national and regional character were particularly favoured. The developments also led to the establishment of a new mobilization resource, supplying a new worldview and perception of group identity, and a new manner to voice protest. It was also stressed, however, that the relationship between musical culture and political mobilization must be perceived as fragile, as the musical field is strongly commercialized/popularized and therefore subject to cultural trends in a manner that is not always compatible with the character of political culture.
LECTURE III
Finally, our own Prof. Dr. Raphaela Averkorn gave the lecture ‘Heroic Myth and Nation Building – Processes of Construction and Deconstruction in Spain from Medieval to Contemporary Times’, focusing on the mythologization of El Cid. The creation of the myth was discussed, with a particular emphasis on sources and definitions, as well as the dissemination and commercialization of the warrior myth; Corneille’s play and Massenet’s opera, both named ‘Le Cid’ are among the many notable examples of this practice. Prof. Dr. Averkorn also discussed how the myth of El Cid could be deconstructed, stressing the potential lack of correlation between the life of Rodrigo Díaz de Vivar, or the ‘real’ El Cid, and the modern perception of the life of a hero.
Dr. Kristian Naglo gave the lecture, ‘The Concept of Myth and the Transcendency of the Nation, Revisiting Critical Theory’. He discussed how Horkheimer and Adorno, the most prominent representatives of the Frankfurt School, were forced abroad during the 1940s due to the political situation in Germany. They ended up in Los Angeles, and their ‘The Dialectic of Enlightenment’ was written in Hollywood, as a reflection of what the authors saw in Hollywood, as opposed to Germany.
Dr. Naglo further discussed the need for the representatives of the dialectic school to summon their experiences from places shabbier and uglier than Los Angeles, in order to be able to write in a modernistic style. L.A. was far too idyllic, during this period, a veritable ‘garden city’ and the cityscape of gray, grim, urban environments such as Berlin or New York had to be recreated; this is how dialectic thinking functions. In order to function as modernist creators, modern America had to be rejected fully by the authors; they had to view it as outsiders. Dr. Naglo also discussed modernism as a response to the overwhelming changes on cultural perception, emphasizing cinema, radio and social factors as important aspects of the rise of mass culture. City culture, with its dynamism and alienation was also mentioned, as well as the reintroduction of the passport, and the sense of strangeness this implied. People began to perceive themselves more as successes or failures; numbers and statistics, rather than individuals. Mass production was a further salient aspect; it impressed upon the individual a certain fixedness in terms of perception.
LECTURE II
Prof. Dr. Christian Lahusen gave the lecture ‘Cultural Revival & Regions (& Nations) in Spain’, concerning the revival of regional popular music since the 1960s, in regions like Catalonia, the Basque Country, Andalusia and Galicia. The main questions explored were whether there are commonalities between the types of revivals in these regions, what causes may lie behind the revival, which effects the revival had had, particularly on regionalist and nationalist movements in Spain.
Attempts were made to define the specificities of the regions in question and to give antagonistic responses to dominant cultural regimes. Prof. Dr. Lahusen particularly emphasized how Franco suppressed all national movements, which then had to be reinvented in the 1950s and 1960s; this was clearly a period of revival.
In the paísos catalans, for example, there was a strong emphasis on the traditional Catalan community, including Cataluña, Valencia, parts of southern France, and the Islas Baleares; clearly, regional borders were surpassed in order to achieve this. In the Basque region, the situation was similar; Navarra and parts of southern France were also included, and the cultural area was allowed to transcend artificial borders and administrative political areas. The Celtic heritage in Galicia should also be mentioned. The Celtic heritage in this area is still prevalent, and there are several examples of attempts to identify specificities to emphasize how different the region is to the surrounding areas. As for the Arab heritage in Andalusia, the caliphate’s 800 years in Spain certainly left a strong heritage, maybe particularly obvious in the Andalusian dialect of today. The interest in this heritage was selective, in that the aspects that were most emphasized, were those that stressed the difference to the Castilians.
The singer-songwriter genre was important in terms of raising social interest, with a main focus on simplicity and authenticity, social commitment and cultural emancipation; autochthonous languages and musical traditions were particularly important. The genre was influenced by international, in particular French role models (Georges Brassens and Jacques Brel, among others). The genre was popularized during the late 1950s, when movements and groups were formed. One such movement was Catalan La nova cancó, who emphasized their strong ties to Catalan language and culture and voiced their discontent with the current social and political situation. Political anthems, such as ‘L’estaca’ by Lluis Llach were typical songs created within the framework of the Nova cancó movement. Folk music is a genre built on rural and local traditions, but was also strongly influenced by urban, international folk music, such as American and Irish artists and groups. The instruments chosen were generally typical for the region in question, but the evolution of folk music certainly saw a clear division between the purists, who wanted to remain true to the roots of folk music, and the evolutionists, who advocated a more dynamic and experimental development, in order to remain true to the (ever-changing) voice and character of the people. The Celtic heritage in Galicia was also subjected to this conflict; among the evolutionists groups like Milladoiro, Doa and Na Lua can be noted.
Among the causes behind the cultural revival as cited by Prof. Dr. Lahusen were the new challenges of modern Spanish society and the lack of response to these challenges on part of the regime, that was considered repressive and non-responsive. The modernization of society was also considered lacking; there was demographic transition, urbanization, economic restructuring, educational improvements and increased consumption, but these steps forward were not matched by cultural and political liberalization. The Franco movement suppressed all social, political and cultural movements, and everyday life was strongly politicized. Furthermore, there were several international influences, such as social movements and cultural developments both in the Western and non-Western world, and discontent was voiced in different ways. These societal changes led to the establishment of new groups with specific needs and demands, such as new constellations of individuals with social, cultural and political aspirations, and the new urban middle class demanding change.
Prof. Dr. Lahusen also discussed the effects of the cultural revival, highlighting the reenactment and reinvention of historic nationalism and regionalism in the new cultural and societal environment that had begun to take shape. Myths and symbols of national and regional character were particularly favoured. The developments also led to the establishment of a new mobilization resource, supplying a new worldview and perception of group identity, and a new manner to voice protest. It was also stressed, however, that the relationship between musical culture and political mobilization must be perceived as fragile, as the musical field is strongly commercialized/popularized and therefore subject to cultural trends in a manner that is not always compatible with the character of political culture.
LECTURE III
Finally, our own Prof. Dr. Raphaela Averkorn gave the lecture ‘Heroic Myth and Nation Building – Processes of Construction and Deconstruction in Spain from Medieval to Contemporary Times’, focusing on the mythologization of El Cid. The creation of the myth was discussed, with a particular emphasis on sources and definitions, as well as the dissemination and commercialization of the warrior myth; Corneille’s play and Massenet’s opera, both named ‘Le Cid’ are among the many notable examples of this practice. Prof. Dr. Averkorn also discussed how the myth of El Cid could be deconstructed, stressing the potential lack of correlation between the life of Rodrigo Díaz de Vivar, or the ‘real’ El Cid, and the modern perception of the life of a hero.
Wednesday, March 17, 2010
Day 3: Myth, Image and Language
LECTURE I
Prof. Dr. Maria de Lurdes Rosa gave the lecture, ‘Alfoso Henriques, First King of Portugal – the Creation of a Myth’. The main focus was a thorough bibliographical account, during which Afonso Henriques’ identity as a warrior was the main focus. Particularly interesting was the account of how the history of the king’s rise to power has been emphasized and mythologized from the 14th century until today. There has been a frantic struggle to determine the ‘true’ birthplace of the king, and the opening of the monarch’s supposed greave in 2006 gave rise to so much controversy that the project was suspended indeterminately due to the potential national ramifications of the archaeological investigation.
LECTURE II
Prof. Dr. Franz-Josef Klein then gave the lecture, ‘Las apologías de la lengua española en el Siglo de Oro’. This was a wonderful lecture indeed, however somewhat marred by the unfortunate and excluding decision to give it in Spanish, subsequently alienating the majority of the audience.
The first text that was discussed was the following epístola;
Scribo & supplico rogando te Francia
des & respondeas tales
probationes, tractando de tua
eloquentia, loquela & excellentia;
quales scribo de Hispania
(Garcilasco, Epistola latina & hispanica)
This is a text that is highly illustrative of the interest in comparisons between the characteristics of different languages; competitions were held on the level of the royal courts, during which linguists were expected to present and prove the values of their maternal language. An apología, or an elogio was a text that discussed languages in an evaluative manner, such as an introduction to grammar, or a comparative study of linguistic structures. 15th century Spain did not have a common language, not even after the Moor expulsion. There were no linguistic norms, certainly no written rules, and the only language that was actually taught and promoted as an intellectual and superior language, was Latin. Antonio de Nebrija wrote the first Spanish grammar in 1492, which was very early, considering the years of publication of the first French and Portuguese grammar books; 1530 and 1538. Prof. Dr. Klein also discussed the connection between the endurance of political power and the growth and stability of language, and used Spain and the Castilian language as an example, mapping the spread of the Spanish language and the expanding political power of the Spanish nation.
Ending on yet another insistent note of multilingualist admonishment, Prof. Dr. Klein cited the following text:
Si Charles Quint revenoit au monde, il ne trouveroit pas bon que vous missiez le François au dessus du Castillan, luy qui disoit que s'il vouloit parler aux Dames, il parleroit Italien; que s'il vouloit parler aux hommes, il parleroit François; que s'il vouloit parler á son cheval, il parleroit Allemand; mais que s'il vouloit parler á Dieu, il parleroit Espagnol.
(Dominique Bouhours, Les entretiens d'Ariste et d´Eugène, 1671)
LECTURE III
Jörg Schneller gave the lecture, ’A Myth with Muscle: Arnold Schwarzenegger as Living Sculpture’ after introducing himself as a “perverted, post-modernist art historian”, which of course amused the audience to no end. Due to the nature and subject matter of the lecture, and because of the multitude of ideas and concepts that were discussed, it is difficult to do the presentation justice in such a brief analysis; instead, I will settle for an overview. The Andy Warhol connection was emphasized, particularly in terms of contradictory natures, as well as the ‘anything goes’ mentality, the popularity among subcultural groups, the concept of ‘camp’ and the Susan Sontag connection, body building as the evil (ironic/campy) twin of performance art using Marina Abramovićs Rhythm 0 as an example, the aesthetic Zeitgeist of the 1960s and 1970s and how this Zeitgeist can be captured without borders being crossed, Californian postmodernism, the body as a communication piece, politics on the symbolic level, or post-political politics, the myth of the need for political progress, the postmodern body craze and the importance for politicians to manifest their bodies, Colin Crouch and his post-democratic theories, how body builders use sport to turn themselves into art, turning body building into something other than a sport and, finally, Baudrillard and his simulacrum, or 'detached model without origin'.
Prof. Dr. Maria de Lurdes Rosa gave the lecture, ‘Alfoso Henriques, First King of Portugal – the Creation of a Myth’. The main focus was a thorough bibliographical account, during which Afonso Henriques’ identity as a warrior was the main focus. Particularly interesting was the account of how the history of the king’s rise to power has been emphasized and mythologized from the 14th century until today. There has been a frantic struggle to determine the ‘true’ birthplace of the king, and the opening of the monarch’s supposed greave in 2006 gave rise to so much controversy that the project was suspended indeterminately due to the potential national ramifications of the archaeological investigation.
LECTURE II
Prof. Dr. Franz-Josef Klein then gave the lecture, ‘Las apologías de la lengua española en el Siglo de Oro’. This was a wonderful lecture indeed, however somewhat marred by the unfortunate and excluding decision to give it in Spanish, subsequently alienating the majority of the audience.
The first text that was discussed was the following epístola;
Scribo & supplico rogando te Francia
des & respondeas tales
probationes, tractando de tua
eloquentia, loquela & excellentia;
quales scribo de Hispania
(Garcilasco, Epistola latina & hispanica)
This is a text that is highly illustrative of the interest in comparisons between the characteristics of different languages; competitions were held on the level of the royal courts, during which linguists were expected to present and prove the values of their maternal language. An apología, or an elogio was a text that discussed languages in an evaluative manner, such as an introduction to grammar, or a comparative study of linguistic structures. 15th century Spain did not have a common language, not even after the Moor expulsion. There were no linguistic norms, certainly no written rules, and the only language that was actually taught and promoted as an intellectual and superior language, was Latin. Antonio de Nebrija wrote the first Spanish grammar in 1492, which was very early, considering the years of publication of the first French and Portuguese grammar books; 1530 and 1538. Prof. Dr. Klein also discussed the connection between the endurance of political power and the growth and stability of language, and used Spain and the Castilian language as an example, mapping the spread of the Spanish language and the expanding political power of the Spanish nation.
Ending on yet another insistent note of multilingualist admonishment, Prof. Dr. Klein cited the following text:
Si Charles Quint revenoit au monde, il ne trouveroit pas bon que vous missiez le François au dessus du Castillan, luy qui disoit que s'il vouloit parler aux Dames, il parleroit Italien; que s'il vouloit parler aux hommes, il parleroit François; que s'il vouloit parler á son cheval, il parleroit Allemand; mais que s'il vouloit parler á Dieu, il parleroit Espagnol.
(Dominique Bouhours, Les entretiens d'Ariste et d´Eugène, 1671)
LECTURE III
Jörg Schneller gave the lecture, ’A Myth with Muscle: Arnold Schwarzenegger as Living Sculpture’ after introducing himself as a “perverted, post-modernist art historian”, which of course amused the audience to no end. Due to the nature and subject matter of the lecture, and because of the multitude of ideas and concepts that were discussed, it is difficult to do the presentation justice in such a brief analysis; instead, I will settle for an overview. The Andy Warhol connection was emphasized, particularly in terms of contradictory natures, as well as the ‘anything goes’ mentality, the popularity among subcultural groups, the concept of ‘camp’ and the Susan Sontag connection, body building as the evil (ironic/campy) twin of performance art using Marina Abramovićs Rhythm 0 as an example, the aesthetic Zeitgeist of the 1960s and 1970s and how this Zeitgeist can be captured without borders being crossed, Californian postmodernism, the body as a communication piece, politics on the symbolic level, or post-political politics, the myth of the need for political progress, the postmodern body craze and the importance for politicians to manifest their bodies, Colin Crouch and his post-democratic theories, how body builders use sport to turn themselves into art, turning body building into something other than a sport and, finally, Baudrillard and his simulacrum, or 'detached model without origin'.
Tuesday, March 16, 2010
Day 2: Religion and Myth
LECTURE I
Prof. Dr. Hans-Ulrich Weidemann gave the lecture ‘Pragmatic Functions of the Gospels as Narrative Founding Myths in the Early Christian Period’and discussed the uses of the word mythos in narrative tales about gods and other divine beings. The term has been in use for a very long period of time; as early as during antiquity the connotations were, however, negative. A mythos, it was stated, was something that should not be used by historians as it was not truthful. A writer would never refer to his own oeuvre as containing mythical material, instead it would be used, sometimes in a derogatory manner, to describe someone else’s work. This sense of value implies that there must always exist an opposing term describing the corresponding counter-value. For instance, Plato discussed mythos as the opposite of logos, or the logical and rational way of thinking. Although Plato rejected mythos, he did admit that everything could not be expressed merely through logos, and that myth hence had a function. The kernel of truth, that is the allegorical or rational interpretation of the mythoi, was what was truly important.
The development of the term, however, moved towards an increasingly fictional interpretation. The myths were perceived as purely fictional stories, and as the direct opposite of historical accounts. In Jewish and Early Christian usage, the word signified exactly this, and had a strongly negative connotation; the Romans’ ‘pagan’ religion was the opposite of truth. This would be the main use of the term for several centuries in the Jewish and Christian tradition, and served to make a sharp distinction between the ‘true’ and the ‘pagan’ faiths, and, naturally also between the ‘us’ and the ‘them’ of the religious communities.
Prof.Dr. Weidemann also discussed David Friedrich Strauss, who was the first to apply the term mythos to the whole life of Jesus, and Rudolf Bultmann, who both equaled ‘mythological’ with ‘miraculous’. In the gospels, supernatural forces could intervene, and Jesus is perceived as a celestial, divine being in many aspects. This kind of mythological worldview, however, is unacceptable to modern people and not compatible with a scientific world view. Bultmann did not wish to eliminate the mythological features, so instead suggested a de-mythologization of the texts. This implies that the essential substance of Christian faith remains the same, but that the gospels are to be perceived as an account of the human experience of the world, rather than a direct account of the world itself. Hence, early Christian myths are ‘translated’, and interpreted not cosmologically, but rather anthropologically and existentially. It is important to mention, however, that Bultmann was only interested in the meaning, and not in the origins or the functions of the myths.
In terms of the literary character of Greek mythoi, Prof. Dr. Weidemann stressed that they are always narratives with no real author, typically beginning with non-personal expressions such as ’it is said’, ‘as is known by all’, or ‘the muses told me’. The function of these myths is to serve as an explanation and foundation for the cosmogony, that is the origin, development and present state of the world as a whole. Myths are generally traditional tales with social relevance and collective significance that are meaningful for a group and its group identity, such as a myth relating to a local place of worship, for instance. Myths are particularly important for communities, as they cement social ties, bring individuals together as a group, and reinforce the identity of the group in question. Furthermore, myths provide an explanation, foundation and legitimization of traditions, rituals, worship forms and institutions. Finally, the mythological notion of time should be mentioned; sharp distinctions are generally made between pre-history and history. Myths clearly belong to the past, and relate events that happened at the origin of time or in ‘time before time’. Hence, a type of sacred history is narrated, one describing how divine forces laid the foundation of the world.
Finally, Prof.Dr. Weidemann discussed various interpretations of Philippians 2,6-11 as a Christian myth, deconstructed the mythical aspects of the Christian gospels as whole, and also emphasized the role of the gospels as a form of Christian founding story, mirroring and accompanying the separation from Judaism.
LECTURE II
Prof. Dr. Andreas Hoffmann gave the lecture, ‘The Force of Demythologization of Christianity in the Ancient World’. He initially emphasized the monotheistic conviction inherent in Christianity, as well as its predilection for philosophical thinking; reason, conceptual thinking and rational argumentation are generally favoured. Polytheism, on the other hand, favours a multitude of gods, demons and other spirits, that all have their own fields of responsibility and that are believed to affect the world in various ways. Myths about these divinities explain the current state of the world and the position of the human race within the framework of the world, and the prevalence of human society depends on accurate worship of the gods in question.
The Christian perception of this, as emphasized in the text by Tertullian we read for the seminar, was that the ‘so-called gods’ did not exist, as they were nothing but humans that had been deified after their deaths; mere products of imagination. There was only one god, who created the world and controlled it, and he was the only one to be worshipped. The consequences of this divergence of faith were dire; from the Christian point of view, good and true Christians would naturally have to avoid any form of recognizing the Roman ‘gods’, hence excluding the Christian community from many important aspects of Roman society, such as social and commercial pursuits. From the Roman point of view, the Christians challenged the very foundation of Roman society through their refusal to worship the gods and partake in communal activities.
Prof Dr. Hoffman then explored the topic further through a discussion of Augustine and the Manichaeans, with a particular focus on Augustine’s practical definitions of ‘good’ and ‘evil’, which illustrated how mythological thinking based on the experience of human life was replaced by a more controlled form of philosophical and rational thinking.
LECTURE III
Prof. Dr. Ulrich Riegel gave the lecture, ‘Mythical Thinking – Reference Source or Developmental Episode?’, concerning the definitions and the different types of mythical thinking, faith development theory and the role of religious fundamentalism and spirituality. He touched upon aspects such as cognitive models of perception, ontology and the interplay between multiple realities, super-social and super-national relations, literal and symbolic aspects of mythical thinking, and different stages of faith development, with a particular focus on James Fowler’s theory and its principle of irreversibility.
Prof. Dr. Hans-Ulrich Weidemann gave the lecture ‘Pragmatic Functions of the Gospels as Narrative Founding Myths in the Early Christian Period’and discussed the uses of the word mythos in narrative tales about gods and other divine beings. The term has been in use for a very long period of time; as early as during antiquity the connotations were, however, negative. A mythos, it was stated, was something that should not be used by historians as it was not truthful. A writer would never refer to his own oeuvre as containing mythical material, instead it would be used, sometimes in a derogatory manner, to describe someone else’s work. This sense of value implies that there must always exist an opposing term describing the corresponding counter-value. For instance, Plato discussed mythos as the opposite of logos, or the logical and rational way of thinking. Although Plato rejected mythos, he did admit that everything could not be expressed merely through logos, and that myth hence had a function. The kernel of truth, that is the allegorical or rational interpretation of the mythoi, was what was truly important.
The development of the term, however, moved towards an increasingly fictional interpretation. The myths were perceived as purely fictional stories, and as the direct opposite of historical accounts. In Jewish and Early Christian usage, the word signified exactly this, and had a strongly negative connotation; the Romans’ ‘pagan’ religion was the opposite of truth. This would be the main use of the term for several centuries in the Jewish and Christian tradition, and served to make a sharp distinction between the ‘true’ and the ‘pagan’ faiths, and, naturally also between the ‘us’ and the ‘them’ of the religious communities.
Prof.Dr. Weidemann also discussed David Friedrich Strauss, who was the first to apply the term mythos to the whole life of Jesus, and Rudolf Bultmann, who both equaled ‘mythological’ with ‘miraculous’. In the gospels, supernatural forces could intervene, and Jesus is perceived as a celestial, divine being in many aspects. This kind of mythological worldview, however, is unacceptable to modern people and not compatible with a scientific world view. Bultmann did not wish to eliminate the mythological features, so instead suggested a de-mythologization of the texts. This implies that the essential substance of Christian faith remains the same, but that the gospels are to be perceived as an account of the human experience of the world, rather than a direct account of the world itself. Hence, early Christian myths are ‘translated’, and interpreted not cosmologically, but rather anthropologically and existentially. It is important to mention, however, that Bultmann was only interested in the meaning, and not in the origins or the functions of the myths.
In terms of the literary character of Greek mythoi, Prof. Dr. Weidemann stressed that they are always narratives with no real author, typically beginning with non-personal expressions such as ’it is said’, ‘as is known by all’, or ‘the muses told me’. The function of these myths is to serve as an explanation and foundation for the cosmogony, that is the origin, development and present state of the world as a whole. Myths are generally traditional tales with social relevance and collective significance that are meaningful for a group and its group identity, such as a myth relating to a local place of worship, for instance. Myths are particularly important for communities, as they cement social ties, bring individuals together as a group, and reinforce the identity of the group in question. Furthermore, myths provide an explanation, foundation and legitimization of traditions, rituals, worship forms and institutions. Finally, the mythological notion of time should be mentioned; sharp distinctions are generally made between pre-history and history. Myths clearly belong to the past, and relate events that happened at the origin of time or in ‘time before time’. Hence, a type of sacred history is narrated, one describing how divine forces laid the foundation of the world.
Finally, Prof.Dr. Weidemann discussed various interpretations of Philippians 2,6-11 as a Christian myth, deconstructed the mythical aspects of the Christian gospels as whole, and also emphasized the role of the gospels as a form of Christian founding story, mirroring and accompanying the separation from Judaism.
LECTURE II
Prof. Dr. Andreas Hoffmann gave the lecture, ‘The Force of Demythologization of Christianity in the Ancient World’. He initially emphasized the monotheistic conviction inherent in Christianity, as well as its predilection for philosophical thinking; reason, conceptual thinking and rational argumentation are generally favoured. Polytheism, on the other hand, favours a multitude of gods, demons and other spirits, that all have their own fields of responsibility and that are believed to affect the world in various ways. Myths about these divinities explain the current state of the world and the position of the human race within the framework of the world, and the prevalence of human society depends on accurate worship of the gods in question.
The Christian perception of this, as emphasized in the text by Tertullian we read for the seminar, was that the ‘so-called gods’ did not exist, as they were nothing but humans that had been deified after their deaths; mere products of imagination. There was only one god, who created the world and controlled it, and he was the only one to be worshipped. The consequences of this divergence of faith were dire; from the Christian point of view, good and true Christians would naturally have to avoid any form of recognizing the Roman ‘gods’, hence excluding the Christian community from many important aspects of Roman society, such as social and commercial pursuits. From the Roman point of view, the Christians challenged the very foundation of Roman society through their refusal to worship the gods and partake in communal activities.
Prof Dr. Hoffman then explored the topic further through a discussion of Augustine and the Manichaeans, with a particular focus on Augustine’s practical definitions of ‘good’ and ‘evil’, which illustrated how mythological thinking based on the experience of human life was replaced by a more controlled form of philosophical and rational thinking.
LECTURE III
Prof. Dr. Ulrich Riegel gave the lecture, ‘Mythical Thinking – Reference Source or Developmental Episode?’, concerning the definitions and the different types of mythical thinking, faith development theory and the role of religious fundamentalism and spirituality. He touched upon aspects such as cognitive models of perception, ontology and the interplay between multiple realities, super-social and super-national relations, literal and symbolic aspects of mythical thinking, and different stages of faith development, with a particular focus on James Fowler’s theory and its principle of irreversibility.
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