Supported by UNFPA, UNICEF and UNIFEM, the centre is the first of its kind in Rwanda, providing medical, psychosocial, investigation and legal assistance to survivors of violence. Since its opening in July 2009, it has assisted more than 500 women, men and children. Another centre, built on this model, will be opened shortly in Rusizi District in western Rwanda.

The two learning situations that I have chosen to observe in this project are the teaching of children in a daycare and the use of video games to teach children. Both of these situations are considered two different agents of socialization. The teaching of children in a daycare is classified as the school agent and the video games teaching children are considered a form of the mass media agent. These two socialization agents fall within the childhood stage of socialization. Although the two learning situations use different agents of socialization, they both help to teach important cognitive development skills, motor skills, and the development of “how to” thinking.

The Mythological Cycle, comprising stories of the former gods and origins of the Irish, is the least well preserved of the four cycles.

The Ulster Cycle is set around the beginning of the Christian era and most of the action takes place in the provinces of Ulster and Connacht. It consists of a group of heroic tales dealing with the lives of Conchobar mac Nessa, king of Ulster, the great hero Cú Chulainn, the son of Lug, and of their friends, lovers, and enemies.

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Names of the Underworld Aztec mythology Mictlan Babylonian mythology Kurnugia, Arallu (also sumerian) Buddhist mythology Naraka (also Niraya) Celtic mythology Annwn, Mag Mell Chinese mythology Yum gan (陰間) is an underworld though not necessarily negative like Diyu (地獄) Christian mythology Sheol/Hadēs (Abode of the dead), Gehenna/Tártaros (Hell), Abaddon, Limbo, Purgatory, Annihilationism Egyptian mythology Aaru, Duat, Neter-khertet, Amenti Estonian mythology Toonela Fijian mythology see Melanesian mythology. Finnish mythology Tuonela Greek mythology Main article: Greek underworld Elysium, Asphodel Meadows, Hadēs, Tártaros Hebrew mythology [disambiguation needed] Sheol, Gehenna Hindu mythology Naraka, Yamaloka, Patala Hungarian mythology Alvilág Inca mythology Uku Pacha Inuit mythology Adlivun Islamic mythology Jahannam, Narr [disambiguation needed], Jannah, Barzakh, Araf Japanese mythology Yomi, Jigoku Korean Mythology "Ji-Ok" 지옥 地獄 Latvian mythology Aizsaule Māori mythology Hawaiki Mapuche mythology Pellumawida, Degin, Wenuleufu, Ngullchenmaiwe Maya mythology Metnal, Xibalba Melanesian mythology (includes Fijian) Bulu, Burotu, Murimuria, Nabangatai, Tuma [disambiguation needed] Norse mythology Gimlé, Hel, Niflheim, Vingólf Oromo mythology Ekera Philippine mythology Kasanaan, Empiyerno Polynesian mythology Avaiki, Bulotu, Iva, Lua-o-Milu, Nga- Atua, Pulotu, Rangi Tuarea, Te Toi-o-nga-Ranga, Uranga-o-Te-Ra Pueblo mythology Shipap Roman myth

A culture hero is a mythological hero specific to some group (cultural, ethnic, racial, religious, etc.) who changes the world through invention or discovery. A typical culture hero might be credited as the discoverer of fire, or agriculture, songs, tradition and religion, and is usually the most important legendary figure of a people, sometimes as the founder of its ruling dynasty. The hero is sometimes said to be still living, but is often instead a star, constellation, animal or purely spiritual in nature

The first scholarly theories of myth appeared during the second half of the 19th century.[46] In general, these 19th-century theories framed myth as a failed or obsolete mode of thought, often by interpreting myth as the primitive counterpart of modern science.

Many 20th-century theories of myth rejected the 19th-century theories' opposition of myth and science. In general, "twentieth-century theories have tended to see myth as almost anything but an outdated counterpart to science […] Consequently, moderns are not obliged to abandon myth for science."

Euhemerism Main article: Euhemerus One theory claims that myths are distorted accounts of real historical events.[26][27] According to this theory, storytellers repeatedly elaborated upon historical accounts until the figures in those accounts gained the status of gods.

One theory claims that myths are distorted accounts of real historical events.[26][27] According to this theory, storytellers repeatedly elaborated upon historical accounts until the figures in those accounts gained the status of gods.[26][27] For example, one might argue that the myth of the wind-god Aeolus evolved from a historical account of a king who taught his people to use sails and interpret the winds

Some thinkers believe that myths resulted from the personification of inanimate objects and forces. According to these thinkers, the ancients worshipped natural phenomena such as fire and air, gradually coming to describe them as gods

According to the myth-ritual theory, the existence of myth is tied to ritual.[33] In its most extreme form, this theory claims that myths arose to explain rituals.[34] This claim was first put forward by the biblical scholar William Robertson Smith.[35] According to Smith, people begin performing rituals for some reason that is not related to myth; later, after they have forgotten the original reason for a ritual, they try to account for the ritual by inventing a myth and claiming that the ritual commemorates the events described in that myth.[