?In comparing the Beattie analysis of the Nyoro myths with the Wolf discussions of the Virgin of Guadalupe, the master symbol approach taken by Wolf was a compelling myth theory. Indeed, by further comparing Baum’s Wizard of Oz storyline to the Wolfe notions, the master symbol similarities emerged more convincingly than did those of the functionalist theory. The Beattie analysis of the Nyoro myths seemed to emphasize the history and construction of society, with a primary focus on the assembly of families from a dynastic and genealogical standpoint. Beattie included rituals that set the ordinary people apart from those in power, and discussed the authority positions held by members of families based on birth order [which seemed much like succession planning practices used in business today], and personal achievement [again, foundational to performance management practices used in business today] (Beattie, 1981). Further, his analysis also included descriptions of moral-based stories, like fables that shared wisdom, and incorporated a structure that used elders to guide, advise, or otherwise influence the younger members of the family (Beattie, 1981), as well as the Nyoro society as a whole. Wolf’s discussion of the Virgin of Guadalupe differed from Beattie’s functional analysis with its focus on a “master symbol” (Wolf, 1958). Where Beattie linked the dynasty of ruling family members and Nyoro society through the documentation of its history and genealogy (Beattie, 1981), Wolfe linked the Virgin of Guadalupe to society, family, and political relationships in the lives of the Mexican people through religious symbolism. The emotion associated with the symbol is emblematic of Mexico in the same way that the Statue of Liberty is emblematic of America: these symbols provide a cultural context through which emotion is expressed. Moreover, the "collective representation" (Wolfe, 1958) occurred with the Guadalupe symbolism throug