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This myth tells how the island of Araki, which used to be near Hog Harbour (north-east of the island of Santo), decided once to migrate along the coast of Santo island, and eventually came to settle in its current day location, south of Santo. According to this myth, the island took with it the women of Hog Harbour; this is an interesting clue towards interpreting this story on historical grounds. The modern population of Araki is represented as descending from a former human group who would have lived on (or closer to) the eastern coast of Santo; after some period of good political relations - and especially women-exchanging traditions - with the people of Hog Harbour, that group would have left the mainland, and eventually populated the island of Araki. Other interpretations are possible, however, and the question may well be solved with the help of historical linguistics or archeology. ; Discourse type: narrative

This myth tells how the island of Araki, which used to be near Hog Harbour (north-east of the island of Santo), decided once to migrate along the coast of Santo island, and eventually came to settle in its current day location, south of Santo. According to this myth, the island took with it the women of Hog Harbour; this is an interesting clue towards interpreting this story on historical grounds. The modern population of Araki is represented as descending from a former human group who would have lived on (or closer to) the eastern coast of Santo; after some period of good political relations - and especially women-exchanging traditions - with the people of Hog Harbour, that group would have left the mainland, and eventually populated the island of Araki. Other interpretations are possible, however, and the question may well be solved with the help of historical linguistics or archeology.

This myth tells how the island of Araki, which used to be near Hog Harbour (north-east of the island of Santo), decided once to migrate along the coast of Santo island, and eventually came to settle in its current day location, south of Santo. According to this myth, the island took with it the women of Hog Harbour; this is an interesting clue towards interpreting this story on historical grounds. The modern population of Araki is represented as descending from a former human group who would have lived on (or closer to) the eastern coast of Santo; after some period of good political relations - and especially women-exchanging traditions - with the people of Hog Harbour, that group would have left the mainland, and eventually populated the island of Araki. Other interpretations are possible, however, and the question may well be solved with the help of historical linguistics or archeology. ; Discourse type: narrative

This myth tells how the island of Araki, which used to be near Hog Harbour (north-east of the island of Santo), decided once to migrate along the coast of Santo island, and eventually came to settle in its current day location, south of Santo. According to this myth, the island took with it the women of Hog Harbour; this is an interesting clue towards interpreting this story on historical grounds. The modern population of Araki is represented as descending from a former human group who would have lived on (or closer to) the eastern coast of Santo; after some period of good political relations - and especially women-exchanging traditions - with the people of Hog Harbour, that group would have left the mainland, and eventually populated the island of Araki. Other interpretations are possible, however, and the question may well be solved with the help of historical linguistics or archeology.

This article discusses, from an historical-neo-institutionalist and relational-strategic perspective, the postmodern thesis of the end of the state due to the increasing processes of world globalization. The main hypothesis is that the arguments which predict the structural crisis or the disappearance of the State in the age of neo-liberal globalization have their roots in a theoretically and historically implausible concept of sovereignty that ignores and distorts central aspects of statehood and state-building in terms of both institutional structure and political action. The myth of the "origins" of the State in Medieval or Renaissance times shares with the postmodern vision of the "vanishing" of the state, the same underlying misconception of the scope and limits of the state power. Sovereignty (the monopolization of political power) was always a claim, a desiderata, a contested and unfinished political project not an accomplished empirical fact. ; SI

Myths of origin display certain salient features that set them apart from other genres of oral literature. This paper, however, lays emphasis on the major tenets of myths of origins from the Tigania community. Sigmund Freud and Karl Jung believe that myths and legends symbolically enact deep truths about human nature. Throughout history, myths have accompanied religious doctrines and rituals, helping sanction or recall. The reasons for religious observances can also help sanction customs and institutions. Writers and speakers often turn to myths when they try to tell stories of deep significance because mythic structures touch a powerful and primal part of the human imagination. They help to concisely allude to stories familiar to their audiences by drawing on a powerful association with just a few words. Emile Dukheim"s developments in functionalism were later modified and referred to as functionalism by Haralambos and Holborn as, "the various parts of society…seen to be integrated and taken together as a complete system. To understand any part of society, the part must be seen in relation to society as a whole" (2007:856). In this way, a functionalist examines part of society in terms of its contribution to the maintenance of the whole system. This means that the relationships between members of society are organized in terms of rules and social norms which stipulate how people are expected to behave. This will entail an example of how myths of origin from the Tigania community are structured and what effect they have on other parts of this community's social, political and economic structure. Many stories fall into familiar mythic patterns and they display certain salient features that set them apart from other genres of oral literature.

This article analyses how diverse communities are formed through storytelling and mythmaking in Wajdi Mouawad's theatrical tetralogy, Le Sang des promesses (1999–2009). Mythic origin stories, which Mouawad's migratory characters collect and share on their journeys from one community to the next, draw individuals from their pasts on stage to act out the events from each narrative. Mouawad thus reveals how the theatre can serve as an ideal venue for spectators from diverse backgrounds to gather and experience the various conditions many migrants face. Drawing on Roberto Esposito's biopolitical theory of communitas and Lévi-Strauss's structuralist analysis of myth, this article argues that collaborative storytelling and mythmaking allow Mouawad's migratory characters to cross various types of borders and form unexpected communities that defy barriers of time and space.