“Myst and Riven is well-written, interesting, on-topic, insightful, and a real pleasure to read.”
—Edward Castronova, Indiana University
Video games have become a major cultural force, and within their history, Myst and its sequel Riven stand out as influential examples. Myst and Riven: The World of the D’ni is a close analysis of two of the most popular and significant video games in the history of the genre, investigating in detail their design, their functionality, and the gameplay experience they provide players. While scholarly close analysis has been applied to films for some time now, it has only rarely been applied at this level to video games. Mark J. P. Wolf uses elements such as graphics and sound, the games’ mood and atmosphere and how they are generated, the geography and design of the digital worlds, and the narrative structures of the games to examine their appeal to both critical and general audiences, their legacy, and what made them great.
Myst and Riven is the inaugural book in the Landmark Video Games series, edited by Mark J. P. Wolf and Bernard Perron, which is the first series to examine individual video games of historical significance.
This work is a composite index of the complete runs of all mystery and detective fan magazines that have been published, through 1981. Added to it are indexes of many magazines of related nature. This includes magazines that are primarily oriented to boys' book collecting, the paperbacks, and the pulp magazine hero characters, since these all have a place in the mystery and detective genre.
After careful re-reading and analysis of original Old Burmese and other primary sources, the author discovered that four out of the five events considered to be the most important in the history of early Burma, and believed to have been historically accurate, are actually late-nineteenth and twentieth-century inventions of colonial historians caught in their own intellectual and political world.
Only one of these is a genuine indigenous Burmese myth, but it too has been embellished by modern historians.
The author discusses each of these five myths and concludes with an assessment of the current situation in Burma in the context of the new myths springing up today, thereby bringing the thirteenth century into the twentieth.
An interdisciplinary collection for scholars and students interested in the connections between myth and scripture
In this collection scholars suggest that using “myth” creates a framework within which to set biblical writings in both cultural and literary comparative contexts. Reading biblical accounts alongside the religious narratives of other ancient civilizations reveals what is commonplace and shared among them. The fruit of such work widens and enriches our understanding of the nature and character of biblical texts, and the results provide fresh evidence for how biblical writings became “scripture.”
Features:
The Myth of Quetzalcoatl is a translation of Alfredo López Austin’s 1973 book Hombre-Dios: Religión y politica en el mundo náhuatl. Despite its pervasive and lasting influence on the study of Mesoamerican history, religion in general, and the Quetzalcoatl myth in particular, this work has not been available in English until now.
The importance of Hombre-Dios and its status as a classic arise from its interdisciplinary approach, creative use of a wide range of source material, and unsurpassed treatment of its subject—the nature and content of religious beliefs and rituals among the native populations of Mesoamerica and the manner in which they fused with and helped sanctify political authority and rulership in both the pre- and post-conquest periods. Working from a wide variety of previously neglected documentary sources, incorporating myth, archaeology, and the ethnography of contemporary Native Americans including non-Nahua peoples, López Austin traces the figure of Quetzalcoatl as a “Man-God” from pre-conquest times, while Russ Davidson’s translator’s note, Davíd Carrasco's foreword, and López Austin’s introduction place the work within the context of modern scholarship.
López Austin’s original work on Quetzalcoatl is a pivotal work in the field of anthropology, and this long-overdue English translation will be of significance to historians, anthropologists, linguists, and serious readers interested in Mesoamerica.
Biological races do not exist—and never have. This view is shared by all scientists who study variation in human populations. Yet racial prejudice and intolerance based on the myth of race remain deeply ingrained in Western society. In his powerful examination of a persistent, false, and poisonous idea, Robert Sussman explores how race emerged as a social construct from early biblical justifications to the pseudoscientific studies of today.
The Myth of Race traces the origins of modern racist ideology to the Spanish Inquisition, revealing how sixteenth-century theories of racial degeneration became a crucial justification for Western imperialism and slavery. In the nineteenth century, these theories fused with Darwinism to produce the highly influential and pernicious eugenics movement. Believing that traits from cranial shape to raw intelligence were immutable, eugenicists developed hierarchies that classified certain races, especially fair-skinned “Aryans,” as superior to others. These ideologues proposed programs of intelligence testing, selective breeding, and human sterilization—policies that fed straight into Nazi genocide. Sussman examines how opponents of eugenics, guided by the German-American anthropologist Franz Boas’s new, scientifically supported concept of culture, exposed fallacies in racist thinking.
Although eugenics is now widely discredited, some groups and individuals today claim a new scientific basis for old racist assumptions. Pondering the continuing influence of racist research and thought, despite all evidence to the contrary, Sussman explains why—when it comes to race—too many people still mistake bigotry for science.
Who, exactly, were the French bourgeoisie? Unlike the Anglo-Americans, who widely embraced middle-class ideals and values, the French--even the most affluent and conservative--have always rejected and maligned bourgeois values and identity.
In this new approach to the old question of the bourgeoisie, Sarah Maza focuses on the crucial period before, during, and after the French Revolution, and offers a provocative answer: the French bourgeoisie has never existed. Despite the large numbers of respectable middling town-dwellers, no group identified themselves as bourgeois. Drawing on political and economic theory and history, personal and polemical writings, and works of fiction, Maza argues that the bourgeoisie was never the social norm. In fact, it functioned as a critical counter-norm, an imagined and threatening embodiment of materialism, self-interest, commercialism, and mass culture, which defined all that the French rejected.
A challenge to conventional wisdom about modern French history, this book poses broader questions about the role of anti-bourgeois sentiment in French culture, by suggesting parallels between the figures of the bourgeois, the Jew, and the American in the French social imaginary. It is a brilliant and timely foray into our beliefs and fantasies about the social world and our definition of a social class.
The first substantial collection of essays about the trickster since 1955
Mythical Trickster Figures, is the first substantial collection of essays about the trickster to appear since Radin’s 1955 The Trickster. Contributions by leading scholars treat a wide range of manifestations of this mischievous character, ranging from the Coyote of the American Southwest to such African figures as Eshu-Elegba and Ananse, the Japanese Susa-no-o, the Greek Hermes, Christian adaptations of Saint Peter, and examples found in contemporary American fiction and drama.
The many humorous trickster stories included are fascinating in themselves, but Hynes and Doty also highlight the wide range of features of the trickster—the figure whose comic appearance often signifies that the most serious cultural values are being both challenged and enforced.
This volume, originally published in 1937, is reissued with a new preface and a few small corrections. A brilliant study of the continuing and changing uses of classical mythology in English poetry, it treats most of the major and many of the minor English poets since 1680 and includes a chapter on the use of myth in American verse. It provides an illuminating overview of English poetry since the end of the Renaissance.
In his Preface to the new printing, Bush briefly surveys the various approaches to classical myth over the centuries. "During the last two generations," he observes, "most of the leading British and American poets (not to mention Rilke and others) have renewed the mythic or mythological tradition with fresh power. Thus, in spite of the accumulated pressures and threats of our time, the vitality and the necessity of myth remain." He also reminisces engagingly about the writing of the book and acknowledges that after three decades he does not find a great deal in it that he would wish to change.
In 1931 Ludwig Wittgenstein wrote his famous Remarks on Frazer’s “Golden Bough,” published posthumously in 1967. At that time, anthropology and philosophy were in close contact—continental thinkers drew heavily on anthropology’s theoretical terms, like mana, taboo, and potlatch, in order to help them explore the limits of human belief and imagination. Now the book receives its first translation by an anthropologist, in the hope that it can kick-start a new era of interdisciplinary fertilization.
Wittgenstein’s remarks on ritual, magic, religion, belief, ceremony, and Frazer’s own logical presuppositions are as lucid and thought-provoking now as they were in Wittgenstein’s day. Anthropologists find themselves asking many of the same questions as Wittgenstein—and in a reflection of that, this volume is fleshed out with a series of engagements with Wittgenstein’s ideas by some of the world’s leading anthropologists, including Veena Das, David Graeber, Wendy James, Heonik Kwon, Michael Lambek, Michael Puett, and Carlo Severi.
This book seeks to debunk eleven popular and prevalent myths about Caribbean history. Using archaeological evidence, it corrects many previous misconceptions promulgated by history books and oral tradition as they specifically relate to the pre-Colonial and European-contact periods. It informs popular audiences, as well as scholars, about the current state of archaeological/historical research in the Caribbean Basin and asserts the value of that research in fostering a better understanding of the region’s past.
Contrary to popular belief, the history of the Caribbean did not begin with the arrival of Europeans in 1492. It actually started 7,000 years ago with the infusion of Archaic groups from South America and the successive migrations of other peoples from Central America for about 2,000 years thereafter. In addition to discussing this rich cultural diversity of the Antillean past, Myths and Realities of Caribbean History debates the misuse of terms such as "Arawak" and "Ciboneys," and the validity of Carib cannibalism allegations.
Dore seamlessly combines archival research, oral history, and an innovative theoretical approach that unites political economy with social history. She recovers the bygone voices of peons, planters, and local officials within documents such as labor contracts, court records, and official correspondence. She juxtaposes these historical perspectives with those of contemporary peasants, landowners, activists, and politicians who share memories passed down to the present. The reconceptualization of the coffee economy that Dore elaborates has far-reaching implications. The Sandinistas mistakenly believed, she contends, that Nicaraguan capitalism was mature and ripe for socialist revolution, and after their victory in 1979 that belief led them to alienate many peasants by ignoring their demands for land. Thus, the Sandinistas’ myths of modernity contributed to their downfall.
This translation of a major work in Mexican anthropology argues that Mesoamerican civilization is an ongoing and undeniable force in contemporary Mexican life.
For Guillermo Bonfil Batalla, the remaining Indian communities, the "de-Indianized" rural mestizo communities, and vast sectors of the poor urban population constitute the México profundo. Their lives and ways of understanding the world continue to be rooted in Mesoamerican civilization. An ancient agricultural complex provides their food supply, and work is understood as a way of maintaining a harmonious relationship with the natural world. Health is related to human conduct, and community service is often part of each individual's life obligation. Time is circular, and humans fulfill their own cycle in relation to other cycles of the universe.
Since the Conquest, Bonfil argues, the peoples of the México profundo have been dominated by an "imaginary México" imposed by the West. It is imaginary not because it does not exist, but because it denies the cultural reality lived daily by most Mexicans.
Within the México profundo there exists an enormous body of accumulated knowledge, as well as successful patterns for living together and adapting to the natural world. To face the future successfully, argues Bonfil, Mexico must build on these strengths of Mesoamerican civilization, "one of the few original civilizations that humanity has created throughout all its history."
READERS
Browse our collection.
PUBLISHERS
See BiblioVault's publisher services.
STUDENT SERVICES
Files for college accessibility offices.
UChicago Accessibility Resources
home | accessibility | search | about | contact us
BiblioVault ® 2001 - 2024
The University of Chicago Press