Neomythology

There exist contemporary aremi sung in Spanish and based on a Christianized “neomythology” of Dioso, a god miraculously conceived in the womb of a girl by the snake master of the water domain.

Heidegger’s Denkweg traces a path from demythologizing the mythic world of the scriptures to remythologizing the world in the accents of a Greek neomythology.

In her poetry, Grahn continued this project of creating a “neomythology” in The Queen of Wands (1982) and The Queen of Swords (1987), the first two volumes of what Grahn envisions as a four-part series corresponding to the four suits of the Tarot.

Today the ontogenesis of the Christian myth as a phenomenon of culture is impossible outside of the creation of neomythology as one of the ways to either break out of or acknowledge the power of faith. The creation of neomythology “feeds on” religion but as a world outlook and a form-giving force.

He also exploits what in other poems of the kind would have been a disadvantage—the presexual blankness of Mary’s femaleness—by the neomythology of explaining Mary’s shaping power over the natural scene of Nunappleton as a product of her devotion to “higher beauties,” those particularly of wisdom and the command of language.

As intellectuals read the written text, compile ethnographies, tour the non-Western terrain, and make art out of the charred remnants of these quests, we always run the risk of fortifying the old culture with neomythologies that continue to invade the private space of others.

It evokes the journey of the life-struggle via collective symbols and neomythology to connect the individual soul to the soul of the universe.

The history of the Americas was reduced to a neomythology of the good and evil twins, pairing an essentialized victim and victor, conquered and conqueror, American Indian and European/Eurocreole in a symbiotic relationship, like a doll with a reversible skirt and two heads.