Drawing on nearly twenty years of fieldwork, as well as ethnohistory, politics, and economics, this volume takes a close look at changes in the lives of the indigenous Siberian Khanty people and draws crucial connections between those changes and the social, cultural, and political transformation that swept Russia during the transition to democracy. Delving deeply into the history of the Khanty—who were almost completely isolated prior to the Russian revolution—the authors show how the customs, traditions, and knowledge of indigenous people interact with and are threatened by events in the larger world.
The Handbook of Native American Literature is a unique, comprehensive, and authoritative guide to the oral and written literatures of Native Americans. It lays the perfect foundation for understanding the works of Native American writers. Divided into three major sections, Native American Oral Literatures, The Historical Emergence of Native American Writing, and A Native American Renaissance: 1967 to the Present, it includes 22 lengthy essays, written by scholars of the Association for the Study of American Indian Literatures. The book features reports on the oral traditions of various tribes and topics such as the relation of the Bible, dreams, oratory, humor, autobiography, and federal land policies to Native American literature. Eight additional essays cover teaching Native American literature, new fiction, new theater, and other important topics, and there are bio-critical essays on more than 40 writers ranging from William Apes (who in the early 19th century denounced white society's treatment of his people) to contemporary poet Ray Young Bear. Packed with information that was once scattered and scarce, the Handbook of NativeAmerican Literature -a valuable one-volume resource-is sure to appeal to everyone interested in Native American history, culture, and literature. Previously published in cloth as The Dictionary of Native American Literature
Covers Native American literature in both oral and written forms with general articles and articles on individual authors including Black Elk, Vine Deloria, Jr., Zitkal Sa, N. Scott Momaday, Wendy Rose, Ray Young Bear, and many others.
This important engaging book records the first acquaintance of poets from American Indian and Native Siberian cultures as they come to recognize their similar cultures, life-ways, and reverence for the natural world. The poetic dialogues contain a mutual recognition of kinsmen across centuries of mutual isolation. Perhaps their chief value is the declaration of fundamental human values, expressing the authors’ deepest aspirations as spokesmen for traditional cultures. As Alexander Vashchenko concludes in his commentary, “This poetic calling-forth offers an important lesson to all of us who live from day to day, with confused priorities, without a thought to eternity; who forsake our original nature—our distant, ancient kinsman, the Bear, that mighty spirit of Mother Nature and powerful symbol of our enormous, universal nation.” The Foreword, Afterword, supplementary notes, and Editor’s Note limn the historical and biographical background that make this text a world’s first, inspiring a call for future intercontinental collaborations of indigenous writers. Contributors include Nathan Romero, Susan Scarberry-Garcia, Claude Clayton Smith, Alexander Vashchenko, James Walter, and Andrew Wiget.
This all-new collection by former Alaska poet laureate smoothly blends his life in Maine, his years in Alaska, and his love of Chinese poetry—which has been a key influence on his work—into a lyrical fantasy that will enchant lovers of verse. These tightly rhythmic, compact eight-line poems demonstrate a rare deftness with—and an even more uncommon ear for—language, revealing poetic form to be neither a puzzle nor an accomplishment in itself, but a compositional tool and a spur to creativity.
Drawing on nearly twenty years of fieldwork, as well as ethnohistory, politics, and economics, this volume takes a close look at changes in the lives of the indigenous Siberian Khanty people and draws crucial connections between those changes and the social, cultural, and political transformation that swept Russia during the transition to democracy. Delving deeply into the history of the Khanty—who were almost completely isolated prior to the Russian revolution—the authors show how the customs, traditions, and knowledge of indigenous people interact with and are threatened by events in the larger world.
The Handbook of Native American Literature is a unique, comprehensive, and authoritative guide to the oral and written literatures of Native Americans. It lays the perfect foundation for understanding the works of Native American writers. Divided into three major sections, Native American Oral Literatures, The Historical Emergence of Native American Writing, and A Native American Renaissance: 1967 to the Present, it includes 22 lengthy essays, written by scholars of the Association for the Study of American Indian Literatures. The book features reports on the oral traditions of various tribes and topics such as the relation of the Bible, dreams, oratory, humor, autobiography, and federal land policies to Native American literature. Eight additional essays cover teaching Native American literature, new fiction, new theater, and other important topics, and there are bio-critical essays on more than 40 writers ranging from William Apes (who in the early 19th century denounced white society's treatment of his people) to contemporary poet Ray Young Bear. Packed with information that was once scattered and scarce, the Handbook of NativeAmerican Literature -a valuable one-volume resource-is sure to appeal to everyone interested in Native American history, culture, and literature. Previously published in cloth as The Dictionary of Native American Literature
52 readings, each with a scripture passage and prayer, from one of our most loved and respected Christian leaders and speakers. Each reading contains a story, often startling and arresting, from Andrew’s astonishingly eventful ministry, blended with his reflections on life and faith.
This book questions the value of the concept of 'agency', a term used in sociological and philosophical literature to refer to individual free will in archaeology. On the one hand it has been argued that previous generations of archaeologists, in explaining social change in terms of structural or environmental conditions, have lost sight of the 'real people' and reduced them to passive cultural pawns, on the other, introducing the concept of agency to counteract this can be said to perpetuate a modern, Western view of the autonomous individual who is free from social constraints. This book discusses the balance between these two opposites, using a range of archaeological and historical case studies, including European and Asian prehistory, classical Greece and Rome, the Inka and other Andean cultures. While focusing on the relevance of 'agency' theory to archaeological interpretation and using it to create more diverse and open-ended accounts of ancient cultures, the authors also address the contemporary political and ethical implications of what is essentially a debate about the definition of human nature.
Andrew Carnegie, the great steel-baron-turned-philanthropist, was an industrialist unlike any other. His famous dictum, that he who dies rich dies disgraced, has inspired a generation of twenty-first-century philanthropists to follow in his footsteps and put their money towards philanthropic causes. He had an unwavering belief in distributing wealth for good, and systematically and deliberately gave away the bulk of his riches throughout his lifetime. Born in 1835, he emigrated with his family to the United States from Scotland at a young age. His first job was in a cotton factory, and he later worked as an errand boy. The industrial age brought great opportunities for Mr. Carnegie. With drive and hard work, he amassed a fortune as a steel tycoon, and by adulthood the errand boy was one of the richest and most generous men in the United States. A strong dedication to giving back guided him throughout his life and career. During his own lifetime, he put his ideas into action by creating a family of organizations that continue to work toward improving the human condition, advancing international peace, strengthening democracy, and creating social progress that benefits men, women and children both in the United States and around the globe. Here, in the reissue of the classic autobiography that has inspired generations, is the rags-to-riches tale of the life and philosophies of one of the most celebrated industrialists and philanthropists in history. From his humble beginnings as a poor Scottish immigrant to his immense success in business, Andrew Carnegie outlines the principles that he lived by and that today serve as the pillars of modern philanthropy.
Is there life after the presidency? That is the question with which Andrew Johnson wrestled after his return to Tennessee in March 1869 until his death in the summer of 1875. He answered that question with a resounding "yes" and revitalized his political ambitions. For his six post-presidential years, Johnson relentlessly pursued a vindication of earlier setbacks and embarrassments. He had hardly arrived back in Greenville before he began mapping his strategy to recapture public acclaim. Johnson eschewed the opportunity to compete for the governor's chair and opted instead to set his sights on the prospects of going back to the nation's capital, preferably as a U. S. senator. Johnson engaged in three separate campaigns, one in 1869, one in 1872, and the final one is 1874-75. In the first, he sought election to the U. S. Senate. At the very last minute the tide went against him in the legislature, and Johnson thereby lost a wonderful opportunity to return to Washington only a few months after the end of his presidency. In 1872, Tennessee stipulated that its new congressional seat would be an at-large one. This suited Johnson, who favored a statewide, rather than a district, race. When he could not secure the formal nomination of the state's Democratic part, he boldly declared himself an independent candidate. Although he knew full well that his actual chances of election over either a Republican or a Democratic rival were slim, Johnson stayed in the fray. Confederates exerted one the Democratic party, and he succeeded. The Republican contender emerged victorious, much as Johnson had calculated, and therefore in a somewhat perverse this strengthened Johnson's political clout for another day. The day came in 1874, when he launched his campaign for the U.S. Senate. Johnson labored mightily throughout the state in this cause: by the time the legislature convened, he was the major contender for the post. But Democratic party successes in the gubernatorial and legislative elections had encouraged a number of other hopefuls. Eventually, the legislature staged fifty-five ballots before Johnson carried the day in late January 1875. As fate would have it, President Grant summoned a special session if the U. S. Senate to meet in March, enabling Johnson to claim his seat well ahead of the normal schedule. The ex-president strode confidently into the Senate chamber, the scene of his impeachment embarrassment in 1868, and took the oath of office. Many well-wishers, as well as old foes, greeted the battle-scarred political veteran whose vindication had been achieved at last. After lingering in Washington after the close of the Senate session, Johnson returned to Tennessee, where he lived out the short remainder of his days. With the exception of serious financial reverses and a nearly fatal battle with cholera in 1873, Johnson's sole focus had been his political rehabilitation. Considering his return to the Senate, albeit brief, the argument could be made that he succeeded. But, considering the verdict of most historians, it remains debatable whether he achieved his aims. The Editor: Paul H. Bergeron is professor of history at the University of Tennessee, Knoxville.
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