Living with Animals presents over 100 images from oral and written sources – including birch bark scrolls, rock art, stories, games, and dreams – in which animals appear as kindred beings, spirit powers, healers, and protectors.
Within nineteenth-century Ojibwe/Chippewa medicine societies, and in communities at large, animals are realities and symbols that demonstrate cultural principles of North American Ojibwe nations. Living with Animals presents over 100 images from oral and written sources – including birch bark scrolls, rock art, stories, games, and dreams – in which animals appear as kindred beings, spirit powers, healers, and protectors. Michael Pomedli shows that the principles at play in these sources are not merely evidence of cultural values, but also unique standards brought to treaty signings by Ojibwe leaders. In addition, these principles are norms against which North American treaty interpretations should be reframed. The author provides an important foundation for ongoing treaty negotiations, and for what contemporary Ojibwe cultural figures corroborate as ways of leading a good, integrated life.
Four individuals join a prairie religious community for a year in the mid-twentieth century. A hippie type delights in playful antics and earthy jokes; another, a musician, finds his joy in Gregorian chant; a farmer delights in nature; and a business executive looks forward to running the whole monastery. These men follow the Rule of St. Benedict, oriented to beginners: they rise early every morning to meditate, keep silence, and obey a superior. Written without self-pity and with a certain merriment, We're Just Novices traces their simple ideal--eat, sleep, and pray. But there are challenges: the rigor of learning to read Latin publicly, eye-rolling humor, and dealing with human desires. Personal life and private possessions become part of the communal. These monks have a moderate program so that they can grow and, mostly, stay balanced. They do not try to become heroes. Their spirituality is ordinary and even tedious; their prayer and work, not primarily that of individuals but that of a community. But in their togetherness there is some growth and depth, a holiness, the sanity of a well-tempered life.
An innovative critique of the way historians and political scientists study war. How can we resist a nation-state vision of the globe? What is needed to "unmap" the familiar world? In Violent Cartographies, Michael J. Shapiro considers these questions, exploring the significance of war in contemporary society and its connections to the geographical imaginary. Employing an ethnographic perspective, Shapiro uses whiplash reversals and bizarre juxtapositions to jolt readers out of conventional thinking about international relations and security studies. Considering the ideas of thinkers ranging from yon Clausewitz to Virilio, from Derrida to DeLillo, Shapiro distances readers from familiar political and strategic accounts of war and its causes. Shapiro uses literary and film analyses to elucidate his themes. For example, he considers such cultural artifacts as U.S. Marine recruiting television commercials, American war movies, and General Schwarzkopf's autobiography, elaborating how a certain image of American masculinity is played out in the military imaginary and in the media. Other topics are Melville's The Confidence Man, Bunuel's film That Obscure Object of Desire, and a comparison of the U.S. invasion of Grenada to an Aztec "flower war". Throughout, Shapiro draws attention to the violence of the colonial encounters through which many modern nation-states were formed, and ultimately suggests possible directions for an ethics of minimal violence in the encounter with others. The overall effect is of a complex, cumulative, and layered analysis of the historical and moral conditions of the current use of violence in the conduct of international relations. A fascinating andchallenging work, Violent Cartographies will interest anyone concerned with the connections between war and culture.
Michael Shapiro has been one of the most important thinkers and writers over the past two decades whose work has been extremely influential in fields as varied as political theory, international relations and cultural studies. This collection contains his seminal writings on such topics as discourse, culture and violence.
Four individuals join a prairie religious community for a year in the mid-twentieth century. A hippie type delights in playful antics and earthy jokes; another, a musician, finds his joy in Gregorian chant; a farmer delights in nature; and a business executive looks forward to running the whole monastery. These men follow the Rule of St. Benedict, oriented to beginners: they rise early every morning to meditate, keep silence, and obey a superior. Written without self-pity and with a certain merriment, We're Just Novices traces their simple ideal--eat, sleep, and pray. But there are challenges: the rigor of learning to read Latin publicly, eye-rolling humor, and dealing with human desires. Personal life and private possessions become part of the communal. These monks have a moderate program so that they can grow and, mostly, stay balanced. They do not try to become heroes. Their spirituality is ordinary and even tedious; their prayer and work, not primarily that of individuals but that of a community. But in their togetherness there is some growth and depth, a holiness, the sanity of a well-tempered life.
The Midewiwin is the traditional religious belief system central to the world view of Ojibwa in Canada and the US. It is a highly complex and rich series of sacred teachings and narratives whose preservation enabled the Ojibwa to withstand severe challenges to their entire social fabric throughout the 19th and 20th centuries. It remains an important living and spiritual tradition for many Aboriginal people today.The rituals of the Midewiwin were observed by many 19th century Euro-Americans, most of whom approached these ceremonies with hostility and suspicion. As a result, although there were many accounts of the Midewiwin published in the 19th century, they were often riddled with misinterpretations and inaccuracies.Historian Michael Angel compares the early texts written about the Midewiwin, and identifies major, common misconceptions in these accounts. In his explanation of the historical role played by the Midewiwin, he provides alternative viewpoints and explanations of the significance of the ceremonies, while respecting the sacred and symbolic nature of the Midewiwin rituals, songs, and scrolls.
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