This book presents an ethnopoetic translation and an interpretation of an evening of storytelling which took place in rural Afghanistan in 1975. Three years before the Marxist coup, two Muslim elders from Herat province were asked by a Marxist subgovernor to spend an evening telling traditional stories to an American woman. The storytellers wittily integrated themes of sense and nonsense, gender and sexuality, religion and public and private social control in thirteen recorded stories, here translated in full. In interpreting texts, Margaret A. Mills argues for a rhetorical sophistication among adept traditional performers which enables them to mount performances of traditional materials which are highly, and in this case slyly, sensitive to the political and social identities of self and audience. Such identities are in part negotiated and constructed via the performances. Noting that Afghan culture has traditionally posited noninstitutional religious authority against central government institutions, Mills points out certain ironies and tensions which recur as the stories unfold in the presence of the government bureaucrat. Using this evening of stories as an example, the author asserts that the creation of narrative meaning makes use of both intertextual and interpersonal relationships. This extended performance suggests Afghan perspectives on the integration of narrative and social critique, of religious authority and private ethics, of the real and the fantastic, the serious and the ludicrous, which challenge common western notions about genres of literary production (written and oral) and social interaction.
This book, first published in 1990, studies the oral fiction entertainments of Afghanistan by focusing on aspects of the oral narrative process which can be observed in individual performances.
This book presents an ethnopoetic translation and an interpretation of an evening of storytelling which took place in rural Afghanistan in 1975. Three years before the Marxist coup, two Muslim elders from Herat province were asked by a Marxist subgovernor to spend an evening telling traditional stories to an American woman. The storytellers wittily integrated themes of sense and nonsense, gender and sexuality, religion and public and private social control in thirteen recorded stories, here translated in full. In interpreting texts, Margaret A. Mills argues for a rhetorical sophistication among adept traditional performers which enables them to mount performances of traditional materials which are highly, and in this case slyly, sensitive to the political and social identities of self and audience. Such identities are in part negotiated and constructed via the performances. Noting that Afghan culture has traditionally posited noninstitutional religious authority against central government institutions, Mills points out certain ironies and tensions which recur as the stories unfold in the presence of the government bureaucrat. Using this evening of stories as an example, the author asserts that the creation of narrative meaning makes use of both intertextual and interpersonal relationships. This extended performance suggests Afghan perspectives on the integration of narrative and social critique, of religious authority and private ethics, of the real and the fantastic, the serious and the ludicrous, which challenge common western notions about genres of literary production (written and oral) and social interaction.
The Parish Church has not only played a significant part in the life of Leeds, it captures within it the history of the great events and people who together have shaped that city through the centuries. Hundreds of monuments and memorials dating from the Middle Ages to the present day encrust its walls and floors, telling as they do, the part Leeds people have played in that story. Here we see memorials to members of the Leeds Volunteers, formed to offset Napoleon's threatened invasion, and to the men from the city who fought in the Crimea, in South Africa and in two World Wars. Here also we find tributes to hundreds of local men, women and children who lived out their lives in the town; some now forgotten, others nationally famous, like Richard Oastler the 'Factory King'. Now for the first time, those memorials have been captured in Margaret Pullan's pioneering publication, the product of years of devoted research. The range of information offered includes records of births, marriages, and deaths, full inscriptions, background histories explaining why the deceased were buried in the Parish Church and the artistic merits of their tombs. Architectural, ecclesiastical and local historians will find this an invaluable contribution in their respective fields of work whilst the general public will find it gives a fascinating view of the people of Leeds who lived through the years as the old town grew into a major city.
Bestselling author and editor of the popular A Lover’s Treasury of the Fantastic returns with an anthology of classic quest stories, as only she can assemble them. As far back as Homer’s Odyssey, “the quest” has been a compelling and popular storytelling vehicle used in many enduring works of Western literature, including Alice’s Adventures in Wonderland, The Pilgrim’s Progress, and the contemporary fantasy favorite, The Lord of the Rings. Now, in homage to these timeless favorites, Margaret Weis has assembled a sparkling reprint collection of quest-driven gems by such notable fantasy authors as Neil Gaiman, C. J. Cherryh, Michael Moorcock, and Mercedes Lackey.
Was Western medicine a positive benefit of colonialism or one of its agents of oppression? This question has prompted a vigorous historical and political debate and is explored here in the context of the 'model' British colony of Ceylon. In this study, Margaret Jones emphasises the need for both a broad perspective and a more complex analysis. Colonial medicine is critiqued not merelyu in the political and economic context of imperialism but also against the background of human needs and rights. Her research is underscored by a detailed analysis of public health measures and services in Ceylon. One of its key findings is the accommodation achieved between Western and indigenous medicine. Throughout this work, Jones provides nuanced readings of the categories of colonised and coloniser, as well as the concept of colonial medicine. Health Policy in Britain's Model Colony provides an understanding of historical trends while simultaneously avoiding generalisations that subsume events and actions. Written in a compelling and lucid style, it is a path-breaking contribution to the history of medicine.
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