Mythical Landscape Research Articles

Reimagining Circe: Subversion of Patriarchal Mythic Patterns in Louise Gluck’s Circe’s Power

Myths rooted in patriarchal ideologies subordinate women and distort female experiences. They are laden with stereotypes and gendered representations. This raised a significant concern among feminist scholars to critically challenge narratives entrenched in patriarchal thought and carve new mythological grounds for women. Feminist writers have employed revisionist mythmaking strategies to articulate dissent and denounce myths that annihilate their experiences. The paper examines the revisionist strategies employed by Louise Gluck in her poem Circe’s Power (1996)from the collection Meadowlands (I996) using a feminist lens. The focus is on how Gluck reclaims and transforms the mythical landscape of the Odyssey, turning it into an empowered feminine space, thereby creating powerful connections between women and mythology. It pays close attention to the Greek character Circe from the Odyssey and explores how the poet appropriates her voice to subvert phallocentric mythic models, critiquing social expectations and genderroles. The study's central focus is restoring Circe from the ruins of being trapped in her traditional archetypal role of the femme fatale.

Circassian (Adyghe) Landscape Terminology and Toponymy in Folklore Texts and Vernacular Communication

The article explores Adyghe (Circassian) landscape terminology and folklore toponymy, areas that have received limited attention in onomastics. It presents a pioneering analysis within Adyghe linguistics and folklore research, examining the peculiarities of geographical terms and toponyms in stereotypical oral texts, including traditional folklore and everyday speech practices. The study is based on data from the folklore subcorpus of the Adyghe linguistic corpus, compiled in 2022 by Adyghe State University researchers, comprising published materials and field data collected from Adyghe (Circassian) communities in the Republic of Adygea, Krasnodar Region, and the Circassian diaspora in Turkey. Additionally, materials from folklore and ethnographic archives of the Republic of Adygea, along with information extracted from personal archives and field records, are analysed. Based on this data, the authors identify fundamental models governing the formation and usage of terms and toponyms, both within the context of folklore landscape studies and in relation to real geographical features and cultural settings. The focus is primarily on lexemes commonly encountered in historical Circassia, such as ps(y) ‘water, river,’ xy ‘sea, gully,’ ko/kue ‘ravine, river,’ bgy ‘hill, mountain, peak, ridge, steep, cliff,’ kushxe/kushhx`e` ‘mountain,’ txy` ‘elevation, ridge, crest of the mountain,’ Iuashxe/Iuashhxe ‘mound, hill,’ and xe`ku ‘region, homeland, fatherland, edge, country, state’. Through corpus research and discourse analysis methods, the study examines the representation of both real and mythical landscape objects in epic texts and speech practices. The productivity of toponyms’ usage and their semantics are established by comparing data from early lexicographic sources with new archival and field materials. The article also illustrates how, in new linguistic contexts, such as the Circassian diaspora in Central Anatolia, the unofficial local map coexists with the administrative Turkish-language map, showcasing differences in landscape terminology frequency based on the presence or absence of specific geographical features.

Between archaeology and anthropology

The article discusses the possibilities of interdisciplinary collaboration between archaeology and cultural anthropology/ethnology. What seemed some decades ago unthinkable, due to the elusiveness or inaccuracy of oral tradition perceived from the archaeological side, has recently provided new perspectives for understanding space, the key concept that links both humanistic disciplines. The article shows some basic theoretical concepts, enabling interdisciplinary collaboration between the two disciplines. The key elements which connect the two disciplines are space, the oral tradition attached to it and collective memory. The traditional perception of space can offer a better understanding of some archaeological materials. The oral tradition embedded in the landscape can give us some understanding of the continuity of symbolic values of places, such as liminal spaces or elements of mythical landscapes.

The academy as a mythical landscape

The academy as a mythical landscape

Przedstawienia i symbolika roślin w poezji Pindara

The extensive use of plant motifs is at the heart of Pindar’s poetic images and metaphors. In his epinicions, the poet uses the symbolism of plants associated with Olympian and Pythian games to praise the victor and to show the importance of his achievement. The olive and laurel wreaths with which the victorious athletes are crowned become symbols of excellence and of the immortal fame accompanying human achievements, which is guaranteed by the poet’s song. Spring flowers such as roses and violets have a specific ritual meaning in Pindar’s cult songs, especially in his dithyrambs, where they symbolize vitality and rebirth. Aside from the plants typical of Greek flora, the Theban poet mentions those with miraculous properties, distinguished by their golden colour, which are associated with the divine and characteristic of sacred places and mythical landscape with paradisical connotations. Therefore, the symbolic meaning of floral imagery in Pindar’s Laments and in some passages from his victory songs cannot be recognized without taking into account its eschatological context.

Bava Gor and the Myth of Makhan Devi (Butter Goddess)

Siddis are a microscopic community of African Indians who are part of multiple migrations stretching over several centuries in India from numerous locations inthe East and North Africa. The myth of Bava Gor and Makhan Devi hides within it multiple contestations and adaptations in the religio-cultural landscape of Siddis through an encounter with native Hindu/Aboriginal religious beliefs. The paper seeksto study these transitions in the mythic landscape of Bava Gor and how it reflects the syncretic dynamics of Siddis’ relation with majority communities. For it, I propose to foreground interrelations between gender, ethnic, and religious identities and how these identities get transmuted through transferences between socio-political and religious spheres.

THE CONNECTION OF MYTHOLOGICAL STONES TO DEITIES OF THE EARTH AND LOWER WORLD, AND THEIR PLACE IN THE SACRED LANDSCAPE

The earth and the mythical beings of lower spheres connected with it relate to stones in the Latvian mythical landscape. These stones are connected with basic Indo-European myth, involving conflict between the celestial and chthonic deities, or with a syncretic interpretation of the myth, where pagan and Chris- tian strata have mixed. The folk-tale motifs connected with all of these are varied. Some motifs, for example, about the Devil making men sleep on the stones, are emphasized for the first time in this study. The connection between stones and the cult of dead is also identified. A stone is considered a boundary between this world and the next, and as one of the points of reference in the natural world where the souls of those who had died an untimely death found shelter. In the mythical land- scape it is possible to observe the connection between a stone and other natural objects, particularly mythical waters, as well as features of Man’s cultural space, such as hill-forts and burial sites.

Troublesome objects: the travels of arrows

This chapter is concerned with the meanings and purposes of the highly varied arrows and bows that were collected for the Official collection from the Western Division of British New Guinea during Sir William MacGregor’s administration (1888-1898). As the data about provenance vital to their understanding has not been preserved, these objects largely remain in museum storage and unfortunately have not contributed to an understanding of the history and relationships surrounding their acquisition. Although commonly understood and displayed as weapons by colonial administrations, twentieth century research has emphasised their role in connecting disparate people through an extensive trade network and a shared mythic landscape. This focus on the uses and meanings, rather than the origin and fabrication, of arrows is discussed in the chapter to direct attention towards the events and relationships that instigated their inclusion in the Official collection.

Mapping the Sea Islands Culture in Paule Marshall's Praisesong for the Widow

The Sea Islands off the coasts of Georgia and South Carolina function as a vital bridge between African Americans and their African ancestry, retaining a unique African culture that had been forgotten in the mainland communities. The Gullah/Geechee people, the inhabitants of the Sea Islands, are the most distinctive group of African Americans, who maintained a separate creole language and are unique from any other subset of African Americans. Paule Marshall’s vision of the Sea Islands in her 1983 novel Praisesong for the Widow illustrates the mythical landscape as a place for excavating and forging cultural as well as historical connections. The article focuses on the protagonist’s displaced historical memory, lost cultural connections, and self, which are awakened on the Sea Islands. Marshall links the Sea Islands and the African diaspora through the space of the Caribbean, emphasizing on discovering and recovering kinship ties. The protagonist’s understanding and awareness of a diasporic Gullah/Geechee identity comes to light when the Sea Island’s heritage wins over her oppressive American culture. The African diaspora is reunited in this novel through storytelling, dance, music, and rituals of reverence and remembrance, thereby enabling the protagonist to acknowledge and identify her Gullah roots and culture. As retrieval of real and imagined cultural inheritances is crucial to the construction and process of creolized identities, Marshall posits the Sea Islands as central and a site of cultural expression in the novel. Marshall’s depiction of the Sea Island’s role in Praisesong as a unique southern landscape serves as a healing ground for physical and cultural loss.

Constructing and deconstructing the Gokstad mound

Viking Age burial mounds are usually interpreted with reference to their exterior dimensions, the funerary treatment of the deceased and the artefacts placed within them. The process of constructing these mounds, however, may also have played an important role in funerary traditions. Investigations at the Gokstad mound in Norway demonstrate that the building of this mound—in terms of its phases and material expressions—formed an integral part of the overall burial rite. The complex construction sequence contained references to both the physical and mythical landscapes, revealing the potential of the study of burial mound construction at other sites in Viking Age Scandinavia and beyond.

A cosmogonia amazônica na poética do imaginário de João de Jesus Paes Loureiro

Este trabalho analisa os traços da cosmogonia amazônica presentes na poética do imaginário de João de Jesus Paes Loureiro. O autor da cidade de Abaetetuba no Pará viveu parte da sua infância às margens das ilhas e carrega, na sua escrita, traços memorialísticos das narrativas míticas ribeirinhas. Assim, sua formação cultural e intelectual é marcada pela poética das águas. O estudo possui em seu corpus analítico passagens de poemas como “Paisagem mítica”, “Abaetetuba sempre”, “A história luminosa e triste do Cobranorato”, “Cantar da Iara”, entre outros. Para identificar os traços mais representativos da cosmogonia amazônica, o estudo dialoga com autores do campo da mitologia, do imaginário e da cultura amazônica. A análise de poemas se pautou em uma leitura discursiva e narratológica a partir dos estudos culturais. A pesquisa selecionou uma corpora poética a fim de ler os traços cosmogônicos da Amazônia na poética do autor. Nesse sentido, embasou-se em autores como Eliade (1963), Pizarro (2012) e no próprio Paes Loureiro (2000) como teórico de si. Desse modo, as narrativas míticas surgem como vivência e forma de explicação da complexa formação do universo amazônico, constituída de narrativas que dão voz aos povos dessa região. As cenas culturais evocam, neste estudo narratológico, seres encantados das profundezas dos rios, das florestas e legitimam a cosmologia das encantarias, categorizada por Paes Loureiro como poética estetizante. Com isso, por meio da escrita poética desse autor, este artigo identifica as relações entre a natureza e as narrativas míticas, observando o regime das águas como fenômeno que exerce grande influência sobre a vida do caboclo amazônico, seja no modo de ver ou de construir a gênese da (re) criação do mundo e dos seres amazônicos.

A Sacral and Mythical Landscape: The Crimea in the East European Context

The Crimean peninsula plays a decisive role as a mythical place both in literature(e.g. by Goethe, Pushkin, Mickiewicz) and in many (pre-)national contexts and narratives: in the early modern period, for instance, the Polish nobility had developed the idea of its Sarmatian ancestry, an ethnos which in antiquity settled in the Black Sea area and the peninsula. German-speaking intellectuals in the 19th century developed an “enthusiasm for the Crimean Goths”.They believed that they had discovered their ancestors in the Gothic Crimean inhabitants, who had been extinct since early modern times. But above all the National Socialists attempted to legitimize their political claims to the peninsula. The mythical and legendary narrations associated with the Crimea in Russian culture, however, were particularly effective: The alleged baptism of Grand Duke Vladimir in Chersones in 988, which is said to have brought Christianity to the Kievan Ruś, plays a central role here, as do the numerous writers who drew inspiration from the Crimea. These narratives were used also by Russian political agents to legitimize the annexation of the Crimea in 2014.

The Great Dividuation

In an age of collapse, and the temporality of many potential 2008’s, monstrous conceptual figures appear on a mythic and symbolic landscape: fiat money, crypto-currency, blockchain, machines of abstraction, factions of value operating at the borders of the recognized.

At the Mountains' Altar: Anthropology of Religion in an Andean Community by Frank Salomon

Reviewed by: At the Mountains' Altar: Anthropology of Religion in an Andean Community by Frank Salomon Catherine J. Allen Frank Salomon, At the Mountains' Altar: Anthropology of Religion in an Andean Community. London: Routledge, 2017. 252 pp. At the Mountains' Altar: Anthropology of Religion in an Andean Community, the latest addition to Frank Salomon's distinguished oeuvre, continues a trajectory beginning in the 1970s with ethnohistorical research on Inka-period polities in Ecuador (cf. Salomon 2009). Next came the monumental annotated translation from Quechua of the colonial Huarochirí Manuscript (Salomon and Urioste 1991). Fascinated by Huarochirí's mythic landscape, Salomon turned his research interests to the ethnography and historiography of this mountainous region in the Peruvian province of Lima. In 1994, in the village of Tupicocha, he happened upon an anthropological gold mine—a full set of patrimonial khipus, complex string devices of the type used to administer the Inca's far flung empire. These Tupicocha khipus—unique in the Andean ethnographic record for their complexity and degree of preservation—became the subject of his next book. In The Cord Keepers: Khipus and Cultural Life in a Peruvian Village (2004), Salomon draws on a broad swath of semiotic theory to contextualize the khipus within the social organization and dynamics of village life. Intrigued by the persistence of khipus in a contemporary context dominated by alphabetic literacy, Salomon teamed up with sociolinguist Mercedes Niño-Murcía to explore how "two pristinely different graphic technologies" have interacted to produce a distinctly local tradition of writing in the villages of the Huarochirí region (Salomon and Niño-Murcía 2011:83). The Lettered Mountain: A Peruvian Village's Way with Writing (Salomon and Niño-Murcía 2011), provides a fascinating look at grassroots literacy and the performative contexts in which it occurs. [End Page 931] While conducting research in Tupicocha, Salomon got wind of another village in the same region with a large complex of khipus. This was Rapaz where, in 2004, he found khipus enshrined in "a working temple of Andean mountain veneration" (1), a little stone and adobe house, called Kaha Wayi. At the Mountains' Altar tells of Salomon's eight-year encounter "with the people who conduct rites in the Kaha Wayi, about a partnership with the community that treasures it, and about the continuing enigma of its origin" (1). Unlike his previous work, this book is explicitly intended to be read by students in anthropology courses. Each chapter explores aspects of the Kaha Wayi from a different theoretical vantage point, in order to "put before students' eyes one case, an Andean temple, and treat it as an example for pondering the possibly pan-human matter of sacred ritual… Why is there any religion as opposed to no religion? In other words, how shall we study Anthropology of Religion" (9)? Salomon designs the book as an advanced course in the anthropology of religion, presenting different facets of a single ethnographic case, each with a different theoretical "handle" (15). The result is a deft inter-weaving of anthropological theory with history, archaeology, social organization, and poetics. He aims not to argue for any single theory, but to present theoretical perspectives in conversation with each other. As in The Cord Keepers, Salomon marshals different theories as they prove useful, without privileging one over the others. That the book is geared to students should not imply that it is an "easy read." Salomon has advanced students in mind, possibly sophisticated upper-level undergrads but mainly graduate students; this is clear from such asides as, "If you go this route, you are likely to hear a member of your doctoral advisory committee charge…" (214). I think anyone with a theoretical bent, at any level, will find much food for thought in Salomon's "take" on the various schools of thought running through today's anthropological discourse. His appreciative overview carries us through the sweep of socio-cultural theory, while the final chapters appraise contemporary developments, placing the often abstruse discourse of the "ontological turn," "new materialism," and "post-humanism" in a concrete ethnographic context. The ethnography itself is fascinating, especially to an Andeanist like myself, written in evocative prose that draws the...

One Word at a Time: Sifting through Debris, Uncovering Memory

One Word at a TimeSifting through Debris, Uncovering Memory Marjorie Attignol Salvodon In memory of my father, Jean-Léon Salvodon Maladi pa tombe sou bèt (“Illness befalls humans”) is a Haitian proverb that foregrounds the precariousness of human life and acknowledges our vulnerability to illness and death. Sayings use few words to express a great deal. As I reflect on the translation of Rosalie l’infâme by Évelyne Trouillot, this saying comes to mind precisely because my translation into English of this evocative Haitian novella coincided with the Haitian earthquake in 2010.1 This is why I've been sifting through both words and debris. During the winter and spring of 2010, I spent months in Boston poring over words that captured, in vivid detail, the dreadful conditions under which the enslaved women, men, and children lived in eighteenth century Saint-Domingue. By that summer, I was clearing rubble in Léogâne, the epicenter of the earthquake. The rubble’s material characteristics began to take on a visceral quality, its coarse brittleness infusing my words, thoughts, feelings. The presence of rubble was overwhelming. It was everywhere, a constant reminder of the lives lost. Working in rubble and handling rubble connected me to the destruction: I looked at it, I touched it, I pushed it around with my feet, I carried it around in a wheelbarrow, the contents of which I would dump by the side of the road, away from the site. I stepped over it and around it to reach a friend’s house. Rubble became mine to consider, to cry over, to break into small pieces, to transport, imagining its reuse for new roads, for [End Page 1] new housing, and for filling landfill in the new Haiti. Each piece of rubble was haunted by the absence of the human beings who had lived in that home. Literary translation demands faithfulness to the source text, and for me, a Haitian American living in the aftermath of the earthquake, the act of translating Rosalie l’infâme incited a double consciousness of memory, an additional fidelity. This translation impelled me to bridge the lives of the three hundred thousand women, men, and children who perished in the earthquake and those lives of the millions of Yoruba, Ibo, Mina, Congo, Mandingo, Nago, Wolof, Hausa, and Arada peoples captured, transplanted, and enslaved during the transatlantic slave trade. The triumph of Rosalie l’infâme lies in its powerful evocation of these human lives, which dramatically alters the perception of the enslaved as merely anonymous masses of people, devoid of identity. Names are important: proper names, nicknames, and the names imposed on enslaved people through renaming. With the term soeurs de bâtiment (“ship sisters”), a genealogy is created that defines the new familial relationships forged on ships headed for the colonies. This term encapsulates the experience of the protagonist Lisette’s mother, grandmother, great aunt, and the other women who were seized and held in barracoons before being placed on ships. “Ship sisters” captures the force of women’s shared experiences on The Rosalie and beyond. My work shoveling rubble, moving debris, pushing heavy wheelbarrows, and breaking up concrete with pickaxes connected unequivocally to the work of translating Rosalie l’infâme. Sifting through debris, I discovered remnants of houses formerly inhabited by people of Léogâne, whose lives had ended abruptly, violently. Sifting through words in French and English, I encountered a revolutionary history of Saint-Domingue through Lisette, the novella’s empowered female narrator-protagonist. With each piece of debris, I unearthed, with each word choice I made, I remembered the experiences of the people whose lives return like ghosts to haunt us. Against the mythic landscape of Haitian mountains—Dèyè mòn gen mòn (“Beyond mountains, there are mountains”)—my journey led me across the turbulent eighteenth-century ocean aboard Rosalie l’infâme to the brittle rubble lining the littered streets of Léogâne, creating a new topography and language in my heart and mind: Anba dekonb, gen moun (“Beneath rubble, there are people”), and Anba chak mo, gen lavi (“Beneath each word, there is a life”). N...

Območje jugovzhodne neviodunske vpadnice v ljudskem izročilu<br>Area of the Southeast Roman Road to Neviodunum (Drnovo pri Krškem) in Oral Tradition</br>

This article deals with oral tradition which refers to the south-eastern periphery of the land that belongs to the village Drnovo pri Krškem (Roman Municipium Neviodunum). There are two important localities named Sap and Bore. Especially the latter locality is known as a place of numerous oral traditions which are connected with supernatural beings, and it is also known as a location of the “Roman gate”. With the introduction of material and intangible circumstances, we are trying to understand the formation of the tradition of “Roman gate”. It turns out that we need a broader review. We are attempting to highlight the location with information of the field partition and archaeology. Results show that the area of Sap-Bore represents the south-eastern border of land that belongs to village Drnovo and it also coincides with the southeast Roman necropolis of Neviodunum. A similar situation is repeated in other necropolises of Neviodunum. With mapping of points of supernatural experiences, the image of the mythical landscape of Drnovo is drawn. The extent of mythical landscape is limited with the archaeological remains of Neviodunum. In this regard, the area of Sap-Bore stands out as one of the liminal points of the mythical landscape of Drnovo. Accordingly, the meaning of the tradition of Roman gates and supernatural experiences at this location are more evident. In this way, shaped topographical unit as a mythical unit of inhabitants of Drnovo (the settlement of which sat right above the Roman ruins) the process of the appropriation of Roman history into the narration of their own origins was taking place.

Sheila Watson: Essays on Her Works ed. by Joseph Pivato

Joseph Pivato, ed. Watson: Essays on Her Works. Toronto: Guernica Editions, 2015. Pp. 245. US$20. There is a rare modesty to Joseph Pivato's introduction to Watson: Essays on Her Works, the first of essays devoted to the authors output as a novelist, a pioneer of literary modernism in Canada, and a mentor to emerging writers in Edmonton's art scene in the 1960s and 1970s. Sheila Watson would not have approved of some of the essays in this collection (7), Pivato writes, framing his mandate to situate some of the major critical appraisals of her short stories and novels, including her masterpiece The Double (1959), against Watson's scarce comments on her writing. Famously reticent about discussing her personal life and skeptical of the value of authorial intent, Watson might well have balked at the collection's refusal to separate Watson the figure from Watson the clipped, elliptical prose stylist who adapted the aesthetic tenets of international modernism to Western Canada. At its most rewarding, though, Pivato's selection makes the case for seeing Watson's public life as a teacher and her public comments about her work not as distractions from but as fruitful outcroppings of her writing. One of the collection's goals is to offer an assortment of the most compelling analyses of Watson's work beyond The Double Hook (18), the text with which she is inextricably linked. That is not to say that Watson's second novel is underrepresented. The volume appropriately charts a number of major and frequently cited critical trajectories into the text, from Margot Northey's thematic approach to Watson's employment of the grotesque, to the poet E. D. Blodgett's comparative study of Watsons and Laure Conan's idiosyncratic discourses, through to Margaret Morriss' exhaustive account of the novel's thorny revision process, which saw it reshaped from a regionally specific novel to one anchored in a more amorphous universal and archetypal pattern of action (96). While The Double is understandably the focal point of the collection's critical pieces, Pivato also presents Glenn Wilmott's absorbing work on the embodied modernism of Watson's first novel Deep Hollow Creek (written in the 1930s but first published in 1992) and, in an exclusive to the collection, Sergiy Yakovenko's lively take on silence and speech in Watson's lesser-known short story Rough Answer. Taken together, these chapters delineate Watson's ties to cosmopolitan modernism and the work of Marshall McLuhan, Watson's graduate supervisor at the University of Toronto, among other affinities. There are nevertheless some omissions that keep the book from offering a fully representative overview of Watson's work, perhaps owing in part to the volume's illuminating but limiting focus on the author's ties to Alberta. Multiple articles gesture to the curious position The Double holds with respect to its international modernist aesthetic--its setting resembling T. S. Eliot's mythical landscapes more than Lawren Harris's abstract paintings of specific landmarks like Lake Superior--and its specific landscape, the Cariboo country where Watson worked as a schoolteacher. …

Mala gora pri Ribnici – mitološko izročilo v prostoru<br>Mala Gora (Little Mountain) by Ribnica – Cosmic Myth in Mythical Landscape</br>

This article presents ethnographical research of mountain the Mala gora (Small Mountain) located in southern Slovenia in the vicinity of Ribnica, Dobrepolje, Velike Lasce and Kocevje. Local legends and myths are preserved about the mythical landscape of Mala gora, which can be connected with ideas such as the world axis, perceptions of connections with the underworld and the main Slavic myth. Author presents new findings related to Perun and Mokosh, which are preserved in local names as Makose village, water spring Perin and various supernatural beings connected with these perceptions. Folk beliefs that are connected with this landscape can be also compared to pre-Slavic myths and beliefs of Mother Earth.

Mythical landscapes and imaginary creatures: Pokémon and Japanese regionalism

Mythical landscapes and imaginary creatures: Pokémon and Japanese regionalism

Globalisation and its Resistance: A Study of Gabriel García Márquez'sOne Hundred Years of Solitude

I want to know how globalisation has affected the concept of identity, the tenets of globalisation and its effects on mythical landscapes. Macondo's solitude and the old band of gypsies and Melquiades's premonition - the transformation of Macondo from a mythical landscape to a centre of commerce. The resistance of the Buendias and the invitation of trouble, the construction of the railroad and the global markets invading the bazaar and lifestyle changes are all pangs of globalisation. I want to portray how Macondo resists the idea of an alien culture, increase in the system of production, the '[B]anana company' and wage labour. Macondo becomes a fully functional city with various populated sections. Mr. Brown's locomotive, the arrival of the international bureaucrats, the advent of state machinery and various reforms are the marks of neo-liberal reforms. The circularity of the Buendia family tree as a form of looking back towards that undiscovered stretch of land, a resultant cyclicality of events and preferring myth to market. The discontent of Colonel Aureliano Buendia and his consequent death along with Macondo's resistance. The great deluge comes and the place recedes into a city that loses connection with the world. The extinction of the line of the Buendias come to mean the isolation and Macondo's final and irreversible solitude. Finally I want to show how solitude can be a way of resistance and questioning this very possibility of resistance in the third way globalisation of the 1990s.