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Introduction                                                                                                                                     1 The Medical model                                                                                                                     2 Social model                                                                                                                                3 The human rights model                                                                                                              4 The cultural model                                                                                                                      5 Conclusion                                                                                                                                       5 Reference                                                                                                                                         6 Introduction An overview of the research that has been done in the area of disability definitions, models, and theories. It is the purpose of this essay to analyse how these concepts and ideas related to disability studies, as well as to people with disabilities' social and political activities. They are also discussed in terms of how they may contribute to worldwide social health policy and research (Barnes,2019). Scholars must familiarise themselves with the numerous models of disability that impact the public's views and attitudes regarding people with disabilities (PWDs). According to SMART, such an initial evaluation is critical because, as Smart points out, such models have several vital functions: The medical model considers impairment a problem inside a person. The human rights model acknowledges the basic human rights of individuals with disabilities. The social model distinguishes between physical, mental, and sensory impairments and disabilities resulting from social injustice (Ziegler,2020). The cultural model raises concerns about the distinction between impairment and disability. The Medical model of disability In the first scoping study, the medical model of impairment received the most significant attention. One may argue that this isn't a surprise, given how medicine has always treated disability. A "deviation" from "normal" bodily functioning, according to medical theories, is what causes impairment and has "undesirable" repercussions for the person who is experiencing it (Dixon,2021). A person's impairment is seen as a sign of an underlying physical abnormalities pathology inside their own body. Medical therapy should aim to rectify or avoid the abnormality by targeting the underlying pathology. Individuals argue this is an example of biological reductionism, which views disability as an individual shortcoming or issue that must be cured, corrected, or avoided rather than as a consequence of the social ramifications. This conflict has influenced the discussion on the medical model (Rembis,2019). For the most part, disability has been seen as a medical condition rather than a mental health issue. Debate exists concerning whether the medical paradigm should be considered transactional or systems-based. Rather than seeing development as a 'transaction' between people and their environments, the researchers contend that a systems perspective sees it as 'synergistic.' These early insights into ecological models have given technology and science studies in the sociology of health and illness more significance in recent years. Obesity, smoking, aggression, risky behaviour, and even global warming have all been studied using (bio)medical models in recent years (Breen and Forwell,2020). In spite of this, as we've seen, they're seldom linked to more inclusive theoretical discussions on disability. Health status instruments and normative reference cases are seldom mentioned in early health writings, and it is very unusual for early health writings to focus on these types of metrics. This is especially true for early publications on health. Defined assessment scales like "quality of life" were part of the first medical models (Arango Lasprilla and Force,2021). When assessing Quality of Life (QOL), researchers were uncommon to include environmental, opportunity, or a debilitating process in their analysis. There was no effort to study how disability may be socially created, emphasising individual conditions. Primary sociological research on disease and its function in society outlined the key features of people's "sick role" in every culture where the medical model is prevalent. People with disabilities (PWDs) who want to continue receiving assistance and support from healthcare providers that follow the medical model of disability should play the "sick role" appropriately (Brilmyer,2018). The medical model's sick role approach is challenging since many chronically ill or disabled persons do not believe themselves to be sick. A further problem with the sick role approach is that it ignores the difference between disability and sickness. Some persons with impairments are not ill, but rather have long-term conditions that don't manifest themselves on a daily basis. The social model of disability A reaction to the limitations of the medical model, influenced by British disability activism mostly in the era of 1960s and 1970s in the United Kingdom and worldwide, the social model of disability was born. Because society disables individuals with disabilities, according to the social model, also known as the minority model, any successful cure must concentrate on societal reform rather than individual accommodation and rehabilitation (Dirth and Branscombe,2018). According to social model scholars, the word "disabled people" is a better representation of the daily oppression that individuals with disabilities face since the term "individuals with impairments" is tied to the medical model's worldview. Disabled people have been shown to be hindered by the structures and attitudes of society. In order to establish the social model's claim about the appropriateness of the term disabled people, the researcher makes use of individuals with learning disabilities. Those who have a learning handicap are hindered by society's treatment of their condition (Schalk and Kim,2020). The 'barriers to participation that people with disabilities face due to numerous ableist societal and environmental circumstances are at the heart of the social model. Theological models of disability may be seen as variations on the social model in the subject of disability theology. Union Physically Impaired Against Segregation (UPIAS) 1976 distinguishes between "impairment" and "disability," two words that are sometimes used interchangeably. A deficient limb, organ, or bodily system is considered impaired if it is missing all or part of one or more limbs (Symeonidou and Loizou,2018). People with disabilities (PWDs) are subjected to "a special sort of societal oppression," according to this understanding of disability. The word 'impairment' instead of 'physical impairment' has been used by many working in the disability community since the phrase 'physical impairment' might be interpreted as excluding sensory and cognitive disorders. It seems that the social model of disability is under attack almost universally for its inclusion of embodied experiences in its social constructionist interpretation. This has resulted in political wins but at the price of disabled people's identities, who are 'gifting' their bodies to medical interpretation (Smith and Bundon,2018). It is also criticised for focusing on disability rather than diversity. Because it is not always feasible to change the social environment, the social model of disability may exclude persons with learning disabilities, leaving personal and social differences unaddressed and unequally accepted. UK social model of disability assumes that all disabled persons are oppressed and overlooks a wide range of actual experiences of impairment (Bickenbach,2019). Disabled people's experiences will illuminate their distinctions, such as those between those with learning disabilities and those with physical impairments, reinforcing the individual medical model. This complicates things even further since disability is so different, and there has been a lack of understanding of how it manifests itself. This has the potential to reduce tyranny to its most tangible manifestation (Shildrick,2019). Building consensus and solidarity may be easier if a shared theoretical framework is used, and recognising differences can help people understand why the agreement is so difficult to attain. The human rights model of disability Disabilities and human rights go hand in hand in many respects. The human rights and social models are often seen as being almost similar by academics, yet one researcher has found some significant differences between the two. There are two separate approaches to disability policy: one that emphasises the human dignity of people with disabilities and one that emphasises how society shapes our understanding of disability (Mitra,2018). First- and second-generation human rights are both included in the model of human rights, in the sense that 'it encompasses both kinds of human rights. Some PWDs have difficult living conditions, and the human rights model acknowledges this and believes that these issues should be considered in the formulation of applicable social justice theories. When it comes to minority and cultural identification, the human rights model is more inclusive than the social model, which doesn't pay sufficient attention to political correctness (Gomes et al,2019). The human rights perspective, on the other hand, acknowledges that properly formulated public health policies that embrace disability preventative measures may be an example of protecting the human rights of persons with disabilities as well. Despite the fact that socioeconomic models may explain why people with disabilities live in poverty, the human rights model offers specific recommendations for improving the lives of those with disabilities (Whitburn and Michalko,2019). The cultural model of disability Disability studies in the social sciences and humanities have been handled in an interdisciplinary fashion by several researchers in the North American setting, where the cultural model of disability evolved. Another researcher describes the key differences between the cultural model and the medical model and the social model in the context of the cultural model. Unlike the medical and social models, the cultural model focuses on various cultural issues regarding disability (Barnes,2020). Such considerations include, but are not limited. This means that rather than defining disability, the cultural approach aims to understand how various conceptions of disability and non-disability interact within a given cultural setting. For the cultural approach to understanding disability, Researchers name Snyder and Mitchell's (2006) work has been significant in defining its theoretical outlines. People with disabilities "find themselves placed, frequently against their choice," they contend, in "cultural places of disability (Retief and Letšosa,2018). The primary issue with these artificial settings is the modernist concepts that underlie them, notably the technique of 'classifying and pathologising human characteristics recognised today as impairments and then managing them via different institutional sites' (Rembis,2019). A comparison should be made between more authentic cultural modes of disability knowledge, such as "disability culture," "living independently," and other theoretical constructs focused on associations of handicapped persons," and more historical and cultural models of disability knowledge, which are useful techniques for understanding disability. This model of disability is becoming more widely accepted in the disability world, particularly among deaf culture theorists (Ziegler,2020). Conclusion The four primary models of disability described in this essay influence how persons with disabilities (PWDs) are seen. Even though these are not the only models of disability that may be found today, they are the most prevalent types now. Whether a theologian wants to participate in disability theology, they should first do critical self-examination to see if any of the above models of disability impact their thinking on persons with disabilities (Arango Lasprilla and Force,2021). A theologian needs to know which models of disability affect their thinking before beginning the process of creating a Christ-centered, biblically anchored, and relevant to the lives of people with disabilities (PWDs) theology. The research found that theories and models are never applied in a "discrete" manner but instead produce a wide-ranging and frequently polarising discussion without a single point of reference (Breen and Forwell,2020). First and foremost, connecting public health research with more inclusive perspectives on disability is a difficult task. A deliberate decision was made to make the models more approachable and emphasise their primary themes (Brilmyer,2018). However, this may have been done in a more idealistic or static manner than is the case. Consider how the medical model has evolved and been improved over the years due to the constant scrutiny it has received. Therefore, debates are dynamic and multidisciplinary (Schalk and Kim,2020). They interact with one another to create a fluidity that is sensitive to both theory and the development of practical applications. Current theory has grown increasingly sensitive to the existence as various parts of identity, belief systems, and classifications of disability compete for supremacy. Reference Barnes, C., 2019. Understanding the social model of disability: Past, present and future. In Routledge handbook of disability studies (pp. 14-31). Routledge. Ziegler, M.E., 2020. Disabling language: Why legal terminology should comport with a social model of disability. BCL Rev., 61, p.1183. Dixon, H., 2021. Immersive performance and inclusion through a lens of the social model of disability. Interactions, 28(3), pp.70-72. Rembis, M., 2019. Challenging the impairment/disability divide: Disability history and the social model of disability. In Routledge Handbook of Disability Studies (pp. 377-390). Routledge. Breen, J.S. and Forwell, S., 2020. The difference model of disability: A change in direction for vocational rehabilitation practice. The Australian Journal of Rehabilitation Counselling, 26(1), pp.12-17. Arango Lasprilla, J.C. and Force, R.E.T., 2021. PREparedness, REsponse and SySTemic transformation (PRE-RE-SyST): a model for disability-inclusive pandemic responses and systemic disparities reduction derived from a scoping review and thematic analysis. Brilmyer, G., 2018. Archival assemblages: applying disability studies’ political/relational model to archival description. Archival Science, 18(2), pp.95-118. Dirth, T.P. and Branscombe, N.R., 2018. The social identity approach to disability: Bridging disability studies and psychological science. Psychological Bulletin, 144(12), p.1300. Schalk, S. and Kim, J.B., 2020. Integrating race, transforming feminist disability studies. Signs: Journal of Women in Culture and Society, 46(1), pp.31-55. Symeonidou, S. and Loizou, E., 2018. Disability studies as a framework to design disability awareness programs: no need for ‘magic’to facilitate children’s understanding. Disability & Society, 33(8), pp.1234-1258. Smith, B. and Bundon, A., 2018. Disability models: Explaining and understanding disability sport in different ways. In The Palgrave handbook of paralympic studies (pp. 15-34). Palgrave Macmillan, London. Bickenbach, J.E., 2019. The ICF and its relationship to disability studies. In Routledge handbook of disability studies (pp. 55-71). Routledge. Shildrick, M., 2019. Critical disability studies: Rethinking the conventions for the age of postmodernity. In Routledge handbook of disability studies (pp. 32-44). Routledge. Mitra, S., 2018. The human development model of disability, health and wellbeing. In Disability, health and human development (pp. 9-32). Palgrave Pivot, New York. Gomes, R.B., Lopes, P.H., Gesser, M. and Toneli, M.J.F., 2019. New dialogues in feminist disability studies. Estudos Feministas, 27(1), pp.1-13. Whitburn, B. and Michalko, R., 2019. Blindness/sightedness: Disability studies and the defiance of di-vision. In Routledge handbook of disability studies (pp. 219-233). Routledge. Barnes, C., 2020. Disability Studies: what’s the point?. Intersticios. Revista sociológica de pensamiento crítico, 14(2/1), pp.7-16. Retief, M. and Letšosa, R., 2018. Models of disability: A brief overview. HTS Teologiese Studies/Theological Studies, 74(1).

From a philosophical perspective, the sum of the parts is totally different from the whole. According to Aristotle, the whole is something different from the constituent parts. The Monad concept is associated with the Aristotle philosophy because essentially, Monad originally referred to a single unit or one time. Each monad is unique and contains indivisible, in destroyable, and dynamic properties. Considering the fact that each monad has unique properties, then the Aristotle philosophy is effectively applied because the combination of several monads creates an entirely different item. Parametric design encompasses a situation whereby various rules and elements determine the complex nature of the final system. The complex nature of the parametric design makes it difficult to reverse the design process. In particular, it is extremely difficult to separate the individual parts that constitute the whole design. The monads used to develop the parametric design have varying characteristics, but separating them means that the design process is rendered non-functional. An epistemological approach is essential because it will help to examine and justify the implementation of the monad principles in the concept of parametric design. The purpose of this paper is to explore the concepts of sum of parts not being equal to the whole. The paper provides a comprehensive description of the Aristotle principal that can be used to explain the concept of parametric design. To gain a good perspective of the main research problem, it is important to consider a review of the Grasshopper software that is primarily used in making parametric designs. Basically, the research aim to answer the following two questions: to explore essential answers to two intrinsic questions. Is the whole of the relationship equal or greater than the sum of each relationship as Aristote says? Is the parametric thought process reversible or not? Literature Review Introduction The aspect the sums of parts being more than the whole are worth more exploration within the concept of digital and parametric design. There is a need to examine and assess how the monad concept is related to the Aristotle’s principle. Additionally, it is essential to evaluate the ways in which both the monad and Aristotle’s principles can be used to assess whether the idea of parametric design can be reversed or not. In this context, the focus of the paper is to provide a comprehensive review and analysis of related works associated with the need to understand whether parametric design is irreversible or not. The aim of the literature review is to explore essential answers to two intrinsic questions. Is the whole of the relationship equal or greater than the sum of each relationship as Aristote says? Is the parametric thought process reversible or not? The sum of parts is different from the whole Aristotle is credited with the phrase “The whole is greater than the sum of its parts.” In essence, the statement implies that when individual elements are combined together to form a single entity, then their contribution is greater than that of the whole part (Upton, Janeka, & Ferraro, 2014). The concept can be used to explain the aspect of synergy. Just like Aristotle’s statement, synergy concept implies that when various entities are working together, they tend to achieve more. A similar approach known as gestalt is used in the psychology filed to imply that an organized whole tends to have superior features compared to the sum of its parts. The subject of the sums of parts being more than the whole elicits divided attention especially when evaluated from a design and architectural context. As indicated by Latour et al (2012), in the context of architectural design, individual components that make a design product are associated with distinct data sets. Consequently, the combination of the combinations of different data elements implies that the eventual design product will have varying characteristics that are completely different form the individual constituents. Cataldo et al (2019) goes on to suggest that the concept of sum of parts being more than whole is supported by the aggregation attitude. The viewpoint indicates that individual components include non-linear mechanisms that in later determines the sensory aggregation of the whole component. The Monad Concept Definition of monad Monad is a term derived from Greek meaning mono while in English it means one, unit, or single. A monad is composed of a unique entity whereby it is difficult to separate, or destroys the component properties. Each monad is dynamic although it does not have causal relationship with other monads. The concept of monad was popularized by Gottfried Leibniz in 1714 in his work titled Monadology. From a philosophical point of review, Monadology is based on the premise that the universe is made up of monads that despite being immaterial, they poses soul- like properties. According to Leibniz, a monad is different from an atom in that it is not only indivisible but also it does not have spatial extension. Leibniz offers a good analogy to explain the concept of monads existing individually but being synchronized together by God. In this context, Leibniz compares monads to two set of clocks placed in opposite walls in a common room. Although both clocks indicate similar time, they share a common cause by being synchronized with nature. How is monad related to Aristotle Statement? Application of monad in digital design Epistemological Approach A review of what is known to be true about the concept of “The whole is greater than the sum of its parts.” A review of what is known to be true about the concept of monad in parametric design Monad and Parametric Design Definition of digital design A review of the concept of parametric design Exploration of whether parametric design is reversible References Upton, J., Janeka, I., & Ferraro, N. (2014). The whole is more than the sum of its parts: Aristotle, metaphysical. Journal of Craniofacial Surgery, 25(1), 59-63. Look, Brandon C., "Gottfried Wilhelm Leibniz", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), Retrieved from https://plato.stanford.edu/archives/spr2020/entries/leibniz/ Cataldo, A., Ferrè, E. R., di Pellegrino, G., & Haggard, P. (2019). Why the whole is more than the sum of its parts: Salience-driven overestimation in aggregated tactile sensations. Quarterly Journal of Experimental Psychology, 72(10), 2509-2526. Latour, B., Jensen, P., Venturini, T., Grauwin, S., & Boullier, D. (2012). ‘The whole is always smaller than its parts’–a digital test of G abriel T ardes' monads. The British Journal Of Sociology, 63(4), 590-615.

In an article by Fatih Berk in 2015 on the role of mythology to the cultural heritage of a nation, it was concluded that the mythology of a nation doesn't emerge by its history, but it is rather by means of mythology that the history of a nation is formed. Mythology is a piece of literature that is written to explain the origin of something; in the case of Greek Mythology, as it was discussed in class, it talks about the origin of the universe and how everything in it came to be. Mythologies have always had a strong influence on human cultures across the world, as well as on the literature generated by these societies. "Mythology has two major roles," says Robert Graves, a prominent mythology critic. The first is to respond to the difficult questions that youngsters ask: who created the world? What will happen at the end? The myth's second role is to legitimize an existing social structure and account for ancient rituals and practices." Mythologies prominently define the legitimacy of human life in society. Mythologies have a significant impact on human behaviors, ideas, and literary importance. The study of mythology is essential now because mankind everywhere and at all times face the same basic issues and ask the same questions. People desire to know why they are and what they are, why nature operates the way it does, and how cause and effect interact. Questions of this sort seek answers from such research, which may aid in arriving at some explanation of the universes 'how and 'why.' "At various levels of consciousness and articulateness, myth is a method of expressing the roots of social activity." More than being boxed in the idea of being "just a myth," I'd like to believe that the piece of literature has socio-cultural relevance. In Greece, there have been built altars dedicated to each of the Olympian gods, implying that the mythology holds relevance to the faith and religion of the Greek. But nowadays, in a time where the reliability of a belief system is placed under the scrutiny of science, what role does mythology play in a progressive and modern society? Mythology has always had these elements in it that didn't sit right with me. The earliest that I read the Greek Mythology was when I was in sixth grade. Most of the timeline in the rule of the Olympian gods has been predominated by patriarchal and toxic masculine themes. The Greek and Roman mythologies have parallel stories. The Greco-Roman society was extremely patriarchal. This is reflected throughout classical mythology's myths. Looking at classic mythology, we can see that the roles women portrayed are very different from the roles women play in today's society. Although there are some similarities between women's roles in today's society and those in the past, their roles are more similar. This can be seen by examining the attributes of Greco­ Roman female gods and the roles women play in myths. When we compare the roles of women in myths to the roles of women today, we can see that there are many differences and few similarities. Now, we live in an era where feminism exists and is being advocated for by many. Hence the premises at which the Greek mythologies' plot revolves on is obsolete and if it were written in the modern days, it would be subject to the public's criticism, especially with the fact that there have been undertones of misogyny and sexual harassment that the literature has dabbled on. In another angle, the Greek Mythology also heavily revolves on the idea of power and fight for who's the most rightful to reign as god. This concept isn't far from reality as we know it happens in real life since the time of monarchs. Even in the modern times where power is vested upon someone via means of election, we still witness countless tyrannical leaders who sit in power and drown themselves in it. However in the Greek Mythology, only those with equal status of being god can usurp the one who is currently in power. The people are powerless and helpless creatures. But this is very much different from the modern society where the people of the nation hold the power to both electing the person they deem capable to lead them and ousting leaders who abuse their power. Other than these, discrimination in social status is also a persistent theme throughout the book. This can be compared to the caste system that is still being implemented in nations like Nepal, where people who come from low social status are considered less of a human than those who come from wealthy and higher social classes. I think, the place of Mythology in the modern times is in the world of Art and Literary appreciation where we can grasp its beauty and criticize its flaws. And to the society,  it serves  as a cautionary tale as to how the greed for  power drives someone into his unbecoming. References Berk, F. (2016). The Role of Mythology as a Cultural Identity and a Cultural Heritage: The Case of Phrygian Myhtology. Procedia - Social and Behavioral Sciences, 225, 67-73.    https://doi.org/10.1016/j.sbspro.2016.06.009 Hall, J. (2007). Politics and Greek Myth. The Cambridge Companion to Greek Mythology, 331-354. https://doi.org/10.1017/ccol9780521845205.013 Kasimis, D.  (2015). Greek Literature in Contemporary   Political   Theory   and Thought. Oxford   Handbooks Online. https://doi.org/10.1093/oxfordhb/9780199935390.013.40 Tamse, C. (1975). The Political Myth. Britain and the Netherlands, 1-18. https://doi.org/10.1007/978-94-010-1361-1_1

The archetype of the Trickster is common in many cultures. In comparing two cultures that are polar opposites in many ways, the Trickster persona remains similar. In both Native American and Hindu myth, Trickster is both mediating force and god. Depending on who is retelling the story, Trickster may be both. In western Native American culture, the Trickster may be either Raven or Coyote. In the Raven Trickster we see mischievousness, and sometimes salacious deeds, but all with the good of Man in his heart. Native stories are told with a tinge of humor, and the Raven stories between tribes are no exception. In the Pacific Northwest up to Canada and Alaska, Raven brings Light and is responsible for the birth of rivers; Raven uses social convention and family to achieve his goals, sometimes for good, and sometimes for the fun of the trick. "In The Trickster, Paul Radin argues that there is good evidence that Native American trickster-heroes were always divine culture-heroes as well as being divine buffoons. He also shows that, in the stories of many Native American tricksters, there is a development or evolution of the character of the trickster himself. According to Radin, tricksters often start their careers as simple figures who perform tricks to satisfy their own appetites. However, as the trickster develops, his tricks are directed toward the needs of others. He becomes a savior who undergoes difficulty and suffering to provide the necessities of life to others. This change or evolution may occur in a subsequent part of the same story, or in other later versions of the adventures of the trickster." Coyote as Trickster is often associated with more earthly pursuits, such as death, pain, or work. Coyote is often known to travel with bears or foxes as mediators. Raven is of a more "airborne" Nature, and associated with Light, Water, and the spreading of seeds. Comparatively, in Hindu mythology, the Trickster template is relative to the function of the god that they serve. Hindu beliefs are polytheistic, and many archetypes exist within this parameter. Native Americans are actually shamanistic, so they have one Creator, but through a shaman they speak with many animal spirits, so Natives walk a fine line between mono and polytheism. As such, Trickster can play many roles, but those roles have commonality. Trickster in both cultures can be shape shifters, deceivers, situation inverters, and rogues. Fundamentally both ambiguous and anomalous, Trickster can also be mediators between humans and the gods. In India, much like the shared Trickster persona of Raven and Coyote, Tricksters have abilities relative to the gods and humans they serve. India's main Trickster is Ahswhrat, a god of trickery and sometimes wisdom, and mediator between the two worlds, and the one who has the closest relationship with humans. The more "serious" Tricksters in Hindu myth are Indra, protector of Kings, and King of Gods, wielding supernatural powers; Narada, the traveler between planets and dimensions, and Shakuni, a revenge trickster. Over time, the stories have been shaped and changed through dispersion, often subject to kings and the sociopolitical climate of changing hierarchy, but their mythos remains constant. Allegorically, myth shapes the sociology of the culture it represents. Carl Jung would presume that we understand myth collectively and through dreaming, which to an extent may be true, but it is in the passing down of the stories that we create the importance of myth in our everyday lives. The spread of myth is largely through oral storytelling, and reshaped over time. The template of the stories is absorbed in our unconscious, and retold through dispersion and time. Culturally, this would account for the variations in similar myths, yet the template of archetypes remains the same. The Hero, the Trickster, the Flood all cross into the myths of other cultures. This may be Jung's collective unconscious at work: we all have similar stories. In the Raven stories, Raven comes to spread seeds that will create rivers, agriculture, and light. Very often these "seeds" are spread through a pregnancy and birth of a human child that channels the Raven spirit. In Coyote Trickster stories, Coyote is more earth centric, traveling with other animals, and the dealings with Man are earthbound and usually practical and resourceful lessons. In the Pacific northwest, Raven and Coyote stories are shaped by the storytellers. Raven is a liminal spirit, not a god, but a creator nonetheless. Coyote has a human form as well, and allows the people to exercise their own concerns by embodiment. "(William R.) Bascom's observations point up the importance of understanding the function of a story to the community that tells it. In fact, there are two interconnected ways to look at mythology. One approach is to consider it from our own point of view, as we have been doing with urban legends, looking at the insights we gain about the lives of the people who tell a particular story. This is seeing mythology from the outside looking in. Another way to look at mythology is to think about its role inside a culture, examining the uses a story has for the people who tell it. Bascom points out the anthropological function mythology plays in what he calls "validating culture," which he explains as justifying "rituals and institutions to those who perform and observe them" as well as educating members of a community on how to perform the rituals which are being performed as part of their culture." Conversely, in India, the gods and trickster archetype more closely "resemble" humans. The Ramayana is based on the core social and philosophical values of India. Hindu religion can claim itself the "oldest living religion," with its function both anthropological and sociological; thusly, Tricksters within Hindu myth often represent human foibles, and one's dharma (the work one does to achieve good karma, and eventually transmigration of the soul, samsara), the path humans choose, becomes the basis of Hindu ideology. Within the culture, the significance of Hindu myth is to aid Man in making good choices of kindness, generosity, and wisdom. These choices will lead one away from the cyclic nature of Birth and Death, known as moksa. The significance of tricksters such as Indra (vanity and hubris) and Shakuni (revenge) is to mirror Man's lesser qualities that lead him away from good karma- good deeds, and keep humans on an endless cycle of reincarnation. The function of myth in both Native American and Hindu cultures is at once pedagogic, cosmological, and metaphysical: a learning tool to guide each to a good life, for the good of humanity itself. The evolution and value of mythology within any culture is multifaceted. Certainly, mythoi represent basic tenets and values of a culture, helping shape law and belief systems in an orderly and sociologically healthy way. Through mythology, we see syncretism in overarching themes of "good works", the importance of agriculture, the value of political and ideological wisdom, and the creation of the laws that govern society in general. This is the role that myth and religion continue to play in shaping modern day society. We see traces of myth in everyday life, and modern words derived from ancient stories: "lunacy" for instance, the belief that the full moon makes people erratic (or turns them into werewolves!); "herculean", meaning tasks that require lots of effort; "tantalize," to tempt or torment; "narcissism," the word for vanity; and even the word "cereal", which is based on the Greek goddess of agriculture, Ceres. In modern day Native American culture, the stories empower the tribes by fostering ancient ancestors and traditions. Considering the plight of Native Americans under the US government in the last 250 years, the stories and myths provide a cultural stronghold for the People. Myths are told at pow-wows, accompanied by drum circles and traditional food. The strength of the tribes is a continuum within the power of their stories. In Hindu culture, myth serves a similar purpose, giving valued and time honored principles of religion, law, and society to advance the culture. To illustrate the importance of myth in Hindu culture: Mahatma Ghandi was murdered on a "bet" by Islamic soldiers during the Islam/Hindu civil war that he wouldn't say "Rama" upon dying. This was hotly debated by the believers in Islam in India (who account for about a third of Indian society). A Hindu myth extols the virtues of the holiest, who die with the word "Rama" upon their lips, achieving samsara. The soldier who drew the "short straw" was to assassinate Ghandi. After making his way through a very large throng of followers, the soldier approached Ghandi, stabbed him, and looked him dead in the eye. Ghandi looked back at him and said, "I forgive you, son. Rama" and died. This sad and true story is captured in the 1963 film, "9 Hours to Rama." If myth lends credence to Truth, Gandhi's life will be the stuff of myth and stories well into the future. Carl Jung said in his essay, "Dream Symbolism in Relation to Alchemy," "The symbols of the process of individuation are images of an archetypal nature which depict the centralizing process or the production of a new center of personality ...the Self is not only the center, but also embraces both conscious and unconscious; it is the center of this totality ..." Jung based his studies on the archetypal images that humans all share. Looking at archetypes on a "higher level" as Joseph Campbell and Jung did, it isn't such a stretch to imagine that all cultures share archetypes on an unconscious level. That is the stuff of dreams, and maybe working outward, mankind is looking from the Self within to the Universe (without) for connection. In Navajo tradition, all doorways must face east, so the new spirit may pour in with the sunrise. In the story of the Buddha, he sits under the Bodhi Tree facing east to let enlightenment in. We are not so far apart knowing that the rising sun in the east and each new day brings Light to this circle called Earth. Or as Joseph Cambell says, "The whole world is a circle; all of these circular images reflect the psyche."   References "Fictional Tricksters", by Reynard, M.and contributors; Wikipedia: 2014 "Introduction to Mythology", Thury, E.M, Devinney, MK: MBS Direct: Oxford University Press; 2016 "Legends of America:Astronomy  and Mythology;" Winston, Grady; "Legends of America.com"; 2022 "Trickster Tale;" editors of Britannica, updated by Pauls, Elizabeth P.; Jun 21, 2017 Witty, Whimsical Trickster Archetypes in Indian Mythology;" Kane, Kavita, article; "ShethePeople.tv"; Apr. 1, 2018 "Nine Hours to Rama"; Wolpert, Stanley; publ 1962 "The Portable Jung"; edited by Joseph Campbell; 1971 "The Power of Myth"; interviews with Joseph Campbell by Bill Moyers; Flower, B.S., editor; copyright  1988

David Stewart has presented the article The Human Face of Migration. The World policy journal has presented Fear Thy Neighbor:  Crime and Xenophobia in Europe. Michelle Peterie and David Neil have presented Xenophobia towards asylum seekers: A survey of social theories. Natalia Molina has presented the article, "The Myth of the Unassimilable Mexican." These four articles explore the concept of Xenophobia from different points of view.  Stewart (12) has explored the concept from the viewpoint of the widening scale of the European refugee catastrophe while shedding light on a recent BBC religious editorial on a religious program in the Calais migrant camp. EST, GRAND (12) has represented their work and analysis in the form of a map that illustrates how eight European native countries such as Poland, Italy, Spain, France, Poland, and Germany perceive refugees. Peterie and Neil (23) have provided a well­ crafted argument on how Xenophobia is used towards asylum seekers. They have presented a comprehensive research backed up by previous studies that have been conducted over the years to explore four theories related to xenophobia.  Molina (n.p), has explored the concept from the events that took place in the life of Mexican Americans following the election of President Trump. The most notable aspect of the four articles is that only one of them has utilized maps and graphs to prove their argument. However, these articles have explicitly claimed that there has been a rise in Xenophobia towards refugees.  On the one hand, Peterie and Niel (24) have focused on examining the connection between four main theories that have resulted from advancement in literature; xenophobia as the new racism, false belief accounts, sociobiological explanations, and xenophobia as an effect of capitalist globalization. On the other hand, Stewart has explored the realities of the challenges refugees face as they move from one continent or country to another. Moreover, his main focus is the refugees in the Calais migrant camp where thousands of refugees from Syria, Libya, and Eritrea have gathered with the hopes of making it to Britain and how the United Kingdom has demonized them in some section of the media and government.  Noteworthy, this is the only article that has not coined the phrase, 'Xenophobia.' Nevertheless, the article has extensively shown that there the travelers in this camp experience a lot of prejudice from the United Kingdom to the extent that following the BBC editorial, citizens of the UK were angry why taxpayers money was being used to broadcast the events taking place in the camp since that was a misuse of the funds. Moreover, David Cameron, the Prime Minister, refused to refer to these refugees as nothing else but "swarms." Drawing conclusions from the Grand EST maps, it has been argued that Europeans fear war refugees. Moreover, based on the data collected from the eight countries, the Grand EST maps has concluded that there is little connection between war refugees, crime, and xenophobia. Unlike the other three articles, the Grand EST maps World Policy Journal is the only article representing its findings in statistical figures. The article has argued that over 60% of the population in Poland and Italy believe that war refugees are a major threat, while 40%-60% of the population in Spain, France, and the United Kingdom believe the same while only less than 30% of the citizens in Germany, Sweden and the Netherland think that war refugees constitute a major threat.  Also, the article has represented the number of refugees in all the eight countries, the percentage of people who believe that war refugees that flee from Syria and Iraq are a major threat, and the percentage of change in the levels of crime registered national wide from 2013- 2016 in all countries in bar graphs (EST, GRAND, 37).  To easily understand the graphs, interpretations of the represented factors have been offered for each graph. All articles make a significant contribution in understanding the concept of xenophobia despite that they all make and represent different arguments. Nonetheless, the findings and arguments from the articles complement each other. For instance, Peterie and Niel (23) have argued that in recent times refugees seeking asylum are faced with fear and hostility globally as a result of the level of political and media discourse. This claim aligns with the claim made by Stewart (12) that refugees have previously been demonized in sections of the media and the government. Moreover, the world policy journal has stated that in eight countries, citizens fear refugees with the belief that they pose a threat, and as a result, they express a lot of hostility and prejudice against these refugees.  Also, the findings of Molina (n.p), outline the hostility faced by Mexican Americans in the United States over the years. Another significant factor is the credibility of the information presented in the articles cannot be disputed. While two journals have focused on xenophobia from a European context, Peterie and Neil (24) have explored xenophobia from a global perspective, thus incorporating countries such as Australia; however, the research has also explored the western world where instances of xenophobia are more prevalent. When exploring the theory of false beliefs, Peterie and Neil (24) have examined research conducted in Australia and concluded that there exists a relationship between false beliefs and prejudice against refugees. Furthermore, compared with the other three research articles, the research by Peterie and Neil (24) is the only research that sought to uncover the source of the factors that bring about xenophobia.  Also, Molina (n.p), examined the issue from the perspective of the United States and the persecution and prejudice faced by Mexican Americans. In conclusion, the four articles have discussed the issue of xenophobia from different viewpoints. While one of the articles has focused on a global perspective, two articles have focused on a European perspective while one has focused on an American perspective.  All three articles have been highly informative, and the credibility of the research cannot be disputed. Works Cited EST, GRAND. "MAP ROOM." World Policy Journal 34.2 (2017): 36-37. Molina, N. (2016). The Myth of the Unassimilable Mexican. http://www.racismreview.com/blog/2016/ll/28/myth-unassimilable-mexican/ Peterie, Michelle, and David Neil. "Xenophobia towards asylum seekers: A survey of social theories." Journal of Sociology 56.1 (2020): 23-35. Stewart, David. "The Human Face of Migration."