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Going Native or Going Naïve? is a critical analysis of an esoteric-Indian movement, called white shamanism. This movement, originating from the 1980's New Age boom, redefines the phenomenon of playing Indian. For white shamans and their followers, Indianness turns into a signifier for cultural cloning. By generating a neo-primitivistic bias, white shamanism utilizes esoteric reconceptualizations of ethnicity and identity. In Going Native or Going Naïve?, a retrospective view on psychohistorical and sociopolitical implications of Indianness and (ig)noble savage metaphors should clarify the prefix neo within postmodern adaptations of primitivism. The appropriation of an Indian simulacrum by white shamans as well as white shamanic disciplines connotes a subtle, yet hazardous form of ethnocentrism. Transcending mere market trends and profit margins, white shamanism epitomizes synthetic/cybernetic acculturations. Through investigating the white shamanic matrix, Going Native or Going Naïve? is intended to make these synthesizing processes more transparent.
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McLuhan mines the greats of modern literature, such as Yeats, Eliot and Pound, and points the way to richer understanding of their work. Discussion ranges over conventional topics of literary analysis, though never in conventional fashion, because McLuhan deliberately stakes his turf in a manner that draws technology and culture together. As a result, the key terms clich and archetype are not confined to language but are shown to have counterparts in the non-linguistic world.
Man is dominated by his archetypes; they mould not only his history but his dreams. But how are we to define and evaluate them? Is it perhaps possible for us to relate more creatively to them? Originally published in 1981, these are some of the questions raised by this title. To answer them the author gathered together a vast amount of material drawn from Eastern and Western traditions, from science, literature, art and poetry. The answers he puts forward are often highly original and will surely challenge many of our most cherished patterns of thought. There emerges from this book what can only be described as a global metaphysical system, yet the author’s language is not that of an ordin...
Jacopone da Todi (c. 1230-1306) was a Franciscan and a poet . His Lauds have long had an established place in the history of Italian poetry.
Melville's long poem Clarel: A Poem and Pilgrimage in the Holy Land (1876) was the last full-length book he published. Until the mid-twentieth century even the most partisan of Melville's advocates hesitated to endure a four-part poem of 150 cantos of almost 18,000 lines, about a naïve American named Clarel, on pilgrimage through the Palestinian ruins with a provocative cluster of companions. But modern critics have found Clarel a much better poem than was ever realized. Robert Penn Warren called it a precursor of The Waste Land. It abounds with revelations of Melville's inner life. Most strikingly, it is argued that the character Vine is a portrait of Melville's friend Hawthorne. Based on the only edition published during Melville's lifetime, this scholarly edition adopts thirty-nine corrections from a copy marked by Melville and incorporates 154 emendations by the present editors, an also includes a section of related documents and extensive discussions. This scholarly edition is an Approved Text of the Center for Editions of American Authors (Modern Language Association of America).
The intention of this book is to engage educators in transforming the public school curriculum for a culturally diverse society. This means more than including knowledge about diverse populations. It means reconceptualizing school practices through debate, deliberation, and collaboration involving the diverse voices that comprise the nation. Certain key questions must be addressed in this process: * What should be the purpose of schooling in a culturally diverse society? * Who should be involved in curriculum planning and what process should be employed? * How is the actualized curriculum differentiated? * What is the relationship between school practices and the structure of the larger soci...
George Copway (Kahgegagahbowh, 1818?69), an Ojibwe writer and lecturer, rose to prominence in American literary, political, and social circles during the mid-nineteenth century. His colorful, kaleidoscopic life took him from the tiny Ojibwe village of his youth to the halls of state legislatures throughout the eastern United States and eventually overseas. Copway converted to Methodism as a teenager and traveled throughout the Midwest as a missionary, becoming a forceful and energetic spokesperson for temperance and the rights and sovereignty of Indians, lecturing to large crowds in the United States and Europe, and founding a newspaper devoted to Native issues. ø One of the first Native American autobiographies, Life, Letters and Speeches chronicles Copway's unique and often difficult cultural journey, vividly portraying the freedom of his early childhood, the dramatic moment of his spiritual awakening to Methodism, the rewards and frustrations of missionary work, his desperate race home to warn of a pending Sioux attack, and the harrowing rescue of his son from drowning.
A comprehensive introduction to the anthropology of the arts, this is the first textbook to go beyond visual art to cover the arts more broadly. Drawing together media such as painting, sound, performance, video, and film, it presents a clear overview of the cross-cultural human experience of art.Introducing students to the basics as well as the latest scholarship, the book features:- 45 chapters which combine classic texts from anthropologists such as Pierre Bourdieu, Claude Lévi-Strauss, Margaret Mead, Bronislaw Malinowski, Alfred Gell, Franz Boas, and Mary Douglas with recent scholarship by George Marcus, Tim Ingold, Roger Sansi, Christopher Pinney, Georgina Born, and others- Both theore...