This book addresses how the Hopi became icons of the followers of alternative spiritualities and reveals one of the major pathways for the explosive appropriation of Indigenous identities in the 1960s. It reveals a largely unknown network of Native, non-Indian, and neo-Indian actors who spread misrepresentations of the Hopi that they created through interactions with the Hopi Traditionalist faction of the 1940s through 1980s. Significantly, many non-Hopis involved adopted Indian identities during this time, becoming "neo-Indians." Exploring the new social field that developed to spread these ideas, Hopis and the Counterculture meticulously traces the trajectories of figures such as Ammon Hennacy, Craig Carpenter, Frank Waters, and the Firesign Theatre, among others. Drawing on insights into the interplay between primitivism, radicalism, stereotyping, and identity, Haley expands on concepts from scholars such as Roy Harvey Pearce's notion of "isolated radicals" and Jonathan Friedman's observations regarding the ascendancy of primitivism amid global crises. Haley scrutinizes the roles played by non-Hopi actors and the timing behind the widespread popularization of Hopi religious practices.
Arnold Hansen Director Marine Technology Centre Trondheim Norway Norwegian fisheries are presently facing serious problems, but also some promising challenges. Most important is the fact that nearly all the major fish stocks have been over-exploited, either by an overall too large fishing effort or a too large effort on wrong year-classes, resulting in stock-sizes reduced well below an economically optimum level or even nearly depleted. The atlanto-scandic herrings, for instance, has been below an exploitable level for several years. The recommended total allowable catch of Norwegian-Arctic cod for 1980 is 390,000 tons compared to more than 800,000 tons a few years ago. The Norwegian industrial fisheries are today mainly based on capelin. The Soviet Union has successfully claimed an increased share of this resource, resulting in an accordingly reduced catch quota for the Norwegian purse seining fleet. As a result of this resource situation the excess catching and processing capacity is great. Maintaining this excess capacity means high production costs. Both short term and long term planning for a better capacity adoption to the resources are necessary, as are means of policy to obtain this goal. (In other words fishery management is a neces sity. ) Generally speaking the fishing industry is energy intensive. Fuel prices have increased dramatically the last year. Further increases may be expected as we gradually change from the present politically based situation of a non-realized excess crude oil production capacity into a real shortage of oil fuels.
This intense descriptive veracity continues as the narrative moves on to shipboard service. The first phase of the memoir is a lengthy and vividly detailed account of the harsh regime at the Royal Navys training establishment in Gosport, Hampshire. The second phase, which is sustained over half the total memoir, is an account of the experiences in exotic waters from the Mediterranean, down the east coast of Africa, and eventually on to Singapore and Hong Kong. The third phase of the memoir, which is its centerpiece, spans a period of seven years as a member of the crew of the Royal Yacht Britannia. This is another big eye-opener, an insight into running one of the most unusual, famous, and in some eyes, controversial naval vessels of its day.The narrative continues and is built around a fascinating account of a single cruise in 1970, which followed the route taken by Captain Cooks voyage to Australia two hundred years previously. Finally, as a member of the task force that set out to the South Atlantic in 1982, featured are many vividly detailed battles that allowed the Falkland Islands to be returned to the United Kingdom.
“We are not worth more, they are not worth less.” This is the mantra of S. Brian Willson and the theme that runs throughout his compelling psycho-historical memoir. Willson’s story begins in small-town, rural America, where he grew up as a “Commie-hating, baseball-loving Baptist,” moves through life-changing experiences in Viet Nam, Nicaragua and elsewhere, and culminates with his commitment to a localized, sustainable lifestyle. In telling his story, Willson provides numerous examples of the types of personal, risk-taking, nonviolent actions he and others have taken in attempts to educate and effect political change: tax refusal—which requires simplification of one’s lifestyle; fasting—done publicly in strategic political and/or therapeutic spiritual contexts; and obstruction tactics—strategically placing one’s body in the way of “business as usual.” It was such actions that thrust Brian Willson into the public eye in the mid-’80s, first as a participant in a high-profile, water-only “Veterans Fast for Life” against the Contra war being waged by his government in Nicaragua. Then, on a fateful day in September 1987, the world watched in horror as Willson was run over by a U.S. government munitions train during a nonviolent blocking action in which he expected to be removed from the tracks and arrested. Losing his legs only strengthened Willson’s identity with millions of unnamed victims of U.S. policy around the world. He provides details of his travels to countries in Latin America and the Middle East and bears witness to the harm done to poor people as well as to the environment by the steamroller of U.S. imperialism. These heart-rending accounts are offered side by side with inspirational stories of nonviolent struggle and the survival of resilient communities Willson’s expanding consciousness also uncovers injustices within his own country, including insights gained through his study and service within the U.S. criminal justice system and personal experiences addressing racial injustices. He discusses coming to terms with his identity as a Viet Nam veteran and the subsequent service he provides to others as director of a veterans outreach center in New England. He draws much inspiration from friends he encounters along the way as he finds himself continually drawn to the path leading to a simpler life that seeks to “do no harm.&rdquo Throughout his personal journey Willson struggles with the question, “Why was it so easy for me, a ’good’ man, to follow orders to travel 9,000 miles from home to participate in killing people who clearly were not a threat to me or any of my fellow citizens?” He eventually comes to the realization that the “American Way of Life” is AWOL from humanity, and that the only way to recover our humanity is by changing our consciousness, one individual at a time, while striving for collective cultural changes toward “less and local.” Thus, Willson offers up his personal story as a metaphorical map for anyone who feels the need to be liberated from the American Way of Life—a guidebook for anyone called by conscience to question continued obedience to vertical power structures while longing to reconnect with the human archetypes of cooperation, equity, mutual respect and empathy.
After serving in the Vietnam War, S. Brian Willson became a radical, nonviolent peace protester and pacifist, and this memoir details the drastic governmental and social change he has spent his life fighting for. Chronicling his personal struggle with a government he believes to be unjust, Willson sheds light on the various incarnations of his protests of the U.S. government, including the refusal to pay taxes, public fasting, and, most famously, public obstruction. On September 1, 1987, Willson was run over by a U.S. government munitions train during a nonviolent blocking action in which he expected to be removed from the tracks. Providing a full look into the tragic event, Willson, who lost his legs in the incident, discusses how the subsequent publicity propelled his cause toward the national consciousness. Now, 23 years later, Willson tells his story of social injustice, nonviolent struggle, and the so-called American way of life.
This book does not offer any miracles, although it does offer a better opportunity for someone to get results, for one who is prepared to get out of the victim role and take a positive step into seeing what they can do for themselves. By reading this book, you will realise the significance of continuous learning. And that’s how philosophy tries to discover the nature of truth and knowledge, to find what is of basic value and importance in life. This is about the relationships between humanity and nature and between the individual and the society.
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