Since ancient times, music has been instrumental in giving life to the stories we build our identities and cultures around. Music perpetuates myth by storytelling, retelling and updating old stories, and creating new ones. Many musicals, such as The Phantom of the Opera, Les Miserables, Wicked, and Hamilton, have been based on novels or epic poems. I will examine adaptations on a smaller scale, of rock songs based on novels, poems, and/or myths, and look at how, in our time, music creates myth by creating its own heroes and heroines through capital and the star system. In traditional literary and cultural analysis, a distinction was drawn between the natural and the supernatural when discussing literary mythology (Frye, 1957); in the twentieth century, an equivalent distinction was made in works of art that, in Baudrillard’s terminology, make use of the realms of the real and the “hyperreal” (1981). In today’s mythmaking, the supernatural has been largely replaced by the technological, and recent developments blur the line between science fiction and fantasy; tech has become megalotech. Examples can be seen in a number of recent and current songs, as well as films and television shows about music, musicians, and the music business.

The research paper examines ‘aporia,’ ‘Différance,’ ‘binary oppositions’ in Ira Trivedi's "The Great Indian Love Story," and India in Love focusing on the characters Riya, Serena, and Permeet's experiences. Derrida’s deconstructive approach is applied to trace out ‘binaries’, ‘aporia’, and ‘Différance’ of sexuality and stigma in literary texts and real human life. It highlights how these characters seem/likely to challenge Indian societal norms and values, societal prejudices and discrimination that lead them to experiences of marginalization and exclusion of the self from other selves. It is observed that deconstruction is an apt approach to literature not a destructive approach.

The prerogative to narrate the experience of marginal identities, particularly ethno-religious ones, appeared only in the post-occupation era in Iraqi fiction. Traditionally, secular Iraqi discourse struggled to openly address “sectarianism” due to the prevalent notion that sectarian identities are mutually exclusive and oppositional to national identity. It is distinctly in post-2003 Iraq—more precisely, since the sectarian violence of 2006–2007 began to cut across class, civil society, and urban identities—that works which consciously refuse to depict normative Iraqi identities with their mainstream formulations become noticeable. We witness this development first in the Western diaspora, where Iraqi novels exhibit a fascination with the ethno-religious culture of the Iraqi margins or subalterns and impart a message of pluralistic secularism. This paper investigates the origins of the taboo that proscribed articulations of ethno-religious subjectivities in 20^th-century Iraqi fiction, and then culls examples of recent diasporic Iraqi novels in which these subjectivities are encoded and amplified in distinct ways. In the diasporic novel, I argue, modern Iraqi intellectuals attain the conceptual and political distance necessary for contending retrospectively with their formative socialization experiences in Iraq. Through a new medium of marginalization—the diasporic experience of the authors themselves—they are equipped with a newfound desire to unmask subcultures in Iraq and to write more effectively about marginal aspects of Iraqi identity inside and outside the country. These new diasporic writings showcase processes of ethnic and religious socialization in the Iraqi public sphere. The result is deconstruction of mainstream Iraqi identity narratives and instrumentalization of marginal identities in a nonviolent struggle against sectarian violence.