This in essence creates two opposing sides, that is, the vulnerable victims vs. the private sellers of guns who fail to conduct due diligence on the persons they are selling guns to. In addition to this, putting the #NeverAgain campaign in context pits the political class against the entire population of the general public. For example, Mauser (2018) observe that the proponents of the #NeverAgain campaign perceived it as a tool that will shake the political class and particularly the Congress and awaken it from its inaction as far as implementing tighter gun violence laws and regulations is concerned.
这在本质上造成了两个对立的方面，即易受伤害的受害者和未对其出售枪支的人进行尽职调查的枪支私人卖家。除此之外，将#NeverAgain运动放在上下文中，会使政治阶层与全体公众对立。例如，Mauser（2018年）观察到，涅韦拉格恩运动的支持者将其视为一种工具，将动摇政治阶层，特别是国会，并将其从在实施更严格的枪支暴力法律法规方面的无所作为中唤醒。
Similarly, there are different issues that emerge regarding the #NeverAgain campaign when analysed from the structuralism perspective of myth. In reference to Lévi-Strauss (1981), every myth comes into existence after being conceived and narrated for the first time by a particular individual. In line with this, it is instrumental to understand that a myth is not conceived by the entire society but rather by an individual in such a society. Thereafter, it is adopted and owned by the entire society. Speaking from this point of view, the #NeverAgain campaign depicts the element of a myth in the sense that the phrase #NeverAgain as far as its use in the campaign against gun violence is concerned was first started by an individual. Arguably, Witt (2018) observe that the #NeverAgain movement was started when one of the members of this movement, Cameron Kasky, posted on social media the phrase, “Stay alert. #NeverAgain.” Therefore, as the first members of this movement thought about the name of the movement against gun violence, the shared post on social media provided the solution they needed most. Apart from being started by one person, the other aspect of this campaign that makes it a myth is the acceptance it has gained over the year. In reference to Danaher, Schirato and Webb (2003), for a narrative to be termed as a myth, it must not just have been started by an individual but must also be accepted by a significant portion of the community. In this regard, Danaher, Schirato and Webb (2003) observe that a subject is a myth if an individual in society suppresses his individual desires in order to be accepted in the larger society. Speaking from this point of view, whereas the #NeverAgain phrase was first posted by an individual, it can be justified as a myth because of the fact that it is accepted by the larger movement against gun violence in the United States.
同样，从神话的结构主义角度分析时，关于#NeverAgain运动也出现了不同的问题。关于莱维·施特劳斯（1981年），每一个神话都是在次被某个特定的个体构思和叙述之后产生的。根据这一点，有助于理解神话不是由整个社会构思的，而是由这样一个社会中的个人构思的。此后，它被整个社会采纳和拥有。从这个角度讲，“NeverAgain”运动描述了一个神话的元素，即“NeverAgain”一词在反对枪支暴力运动中的使用首先是由个人发起的。可以说，Witt（2018）观察到，当该运动的一名成员Cameron Kasky在社交媒体上发布“保持警惕.#NeverAgain”一词时，“NeverAgain运动”就开始了。因此，当该运动的批成员想到反对枪支暴力运动的名称时，社交媒体上的共享帖子提供了他们最需要的解决方案。除了由一个人发起，这场运动的另一个让它成为神话的方面是它在过去一年中获得的认可。关于Danaher、Schirato和Webb（2003），对于一个被称为神话的叙事，它不仅必须是由个人开始的，而且必须被社区的很大一部分人接受。在这方面，Danaher、Schirato和Webb（2003）观察到，如果社会中的个人为了在更大的社会中被接受而压制自己的欲望，那么主体就是一个神话。从这个角度讲，尽管“NeverAgain”一词最初是由个人发布的，但它可以被认为是一个神话，因为它被美国更大的反枪支暴力运动所接受。
Apart from its genesis and wide acceptance in the American society, another aspect that makes #NeverAgain campaigned is the fact that it carries a high level of significant among its supporters. In reference to Lévi-Strauss (1981), a narrative is only considered a myth if its proponents perceives it as of having critical significance and value in their course. Speaking from this point of view, the proponents of #NeverAgain campaigns perceives it as a critical narrative that is not just meant to bring the larger American society to the attention of atrocities committed and lives lost because of gun violence, but it is also perceived as a campaign that will force the government and other stakeholders to institute change and bring to an end gun violence in the American society. In the regard, the significance of the #NeverAgain is not tied to its ability to bring gun violence to the attention of the American society. On the contrary, the significance of this campaign is embedded in its ability to institute the desired change as far as gun violence and gun regulation is concerned in the American society. Furthermore, the #NeverAgain mythology is enshrined in its ability to bring out images of the world of the past and present society with respect to human conditions (Merolla & Schipper, 2009). Speaking from this point of view, there is a need to observe that the #NeverAgain campaign has been able to elicit past and present world images as far as the society is concerned especially with regard to the importance and value of human life. In particular, the use of the phrase “Never Again” has elicited responses from the Zionist Organisation of America, which argues that this phrase was first used as an affirmation that the holocaust, which saw millions of Jews killed during the Second World War, would never happen again in society (JTA, 2018). In this case, this phrase has created a platform to refresh the memories not only of the Jewish community but the entire American society on the atrocities that these faced during the Second World War.
除了它的起源和在美国社会中的广泛接受之外，另一个让“NeverAgain”竞选成功的方面是它在支持者中具有很高的影响力。在莱维·施特劳斯（1981）的著作中，只有在其支持者认为叙事在其过程中具有关键意义和价值时，叙事才被视为神话。从这一观点出发，“NeverAgain”运动的支持者将其视为一种批判性的叙述，其目的不仅仅是让更大的美国社会关注枪支暴力所造成的暴行和生命损失，但它也被视为一场运动，将迫使政府和其他利益相关者进行变革，结束美国社会的枪支暴力。在这方面，NeverAgain的重要性并不在于它能够引起美国社会对枪支暴力的关注。相反，这场运动的意义在于，它能够在美国社会的枪支暴力和枪支管制方面实现预期的变革。此外，涅瓦拉格尼神话还体现在它能够根据人类条件展示过去和现在社会的世界形象（Merolla&Schipper，2009）。从这一角度讲，有必要观察到，就社会而言，尤其是就人的生命的重要性和价值而言，#NeverAgain运动能够勾勒出过去和现在的世界形象。特别是，“永不再来”一词的使用引起了美国犹太复国主义组织的回应，该组织认为，这一短语最初是用来确认大屠杀不会在社会上再次发生，二战期间数百万犹太人被杀害（JTA，2018）。在这种情况下，这句话创造了一个平台，不仅让犹太人社区，而且让整个美国社会重新回忆起他们在第二次世界大战期间所面临的暴行。