Myth in the Context of African Traditional Histories
Can it be Called “Applied History”
Bibliographic Data
| ID | 12003159 |
|---|---|
| Authors | S A Shokpeka (University of Science and Technology of Benin, corresponding author) |
| Year | 2005 |
| Volume | 32 |
| Pages | 485-491 |
| Publication date | 2005-01-01 |
| Open Access | Yes |
| Type | ARTICLE |
| Venue | History in Africa (JOURNAL) |
| Journal identifiers | ISSN: 0361-5413 • E-ISSN: 1558-2744 |
| Publisher | Cambridge University Press (CUP) (PUBLISHER) |
| DOI | 10.1353/hia.2005.0023 |
| OpenAlex | W2112236194 |
| Language | EN |
| References cited | 4 |
For the reconstruction of history from oral sources, four broad types are usually distinguishable. These are myth, legend, songs, and what Phillips Stevens calls “popular history.” All of them fall under the generic heading of “folklore”—a term which is so broad in its application that it could include nearly all expressive aspects of culture. The only type that we will concern ourselves with in this study is myth. A comprehensive examination of the issue in question in the study requires a definition of the word myth; an examination of the characteristics of “applied history;” and the application of these characteristics to myth with a view to finding out any point of agreement between them, before a final answer will be given to the question whether “myth in the context of African traditional histories,” can be called applied history. The Advanced Learner's Dictionary of Current English defines myth as a “story handed down from olden time, containing the early beliefs of a race.” Vansina identifies myths by their subject matter and talks about them as those stories which “deal with and interpret the relations between the natural and the supernatural and are concerned with all that part of religious life that lies beyond the moral order. “ He says that they “attempt to explain the world, the culture, the society ... in terms of religious causes.” McCall, for his part, refers to myths as “stories concerning the supernatural, the activities of deities, spirits and semi-divine heroes on the origin of the world, mankind and cultural artifacts and institutions which usually are said to have been achieved through the instrumentality of these sacred beings.” Afigbo, in turn, considers myths as having the “tendency to explain historical institutions and development by appeal to non-historic factors and forces”—as stories that see “the supernatural acting at times through the agency of man, at times through the agency of the lower animals and other times even through the agency of inanimate object, as the original and continuing causes of motion in a society.”
Aesthetics · Archaeology · Art · Art history · Context (archaeology · Folklore · Legend · Literature · Mythology · Subject (documents · African history and culture studies · Classics · Computer Science · History · Media, Communication, and Education · Philosophy · Postcolonial and Cultural Literary Studies
| Highly cited | No |
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