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I was an Indian without a tribe, stuck in the Oakland Housing Projects with only a maternal compass to guide me. Dios te bendiga, Mijo, my mother would say placing her hand on my forehead each day, asking God to bless me. I could feel her medicine, her energy, and her hope for me enter my body, fill my soul, and warm the cold. This was Her Blessing Way, praying for my protection in her absence, warning me of all the dangers. There were many dangers for an Indian boy in 1950s Apartheid Oakland, a reflection of Apartheid America. This is a story of raising children in a country that hated US, a story of how my mother fought to protect her Native son, a story of how she WON! This is an example of a common Native struggle; native mothers protecting their children, during and after The Indian Wars. This is about the generational trauma from The Indian Wars and the wounded soul of an Indian boy, growing up to be a Warrior in response to that war against our humanity.
What do 'bimbo,' 'glitch,' 'savvy,' and 'shtick' all have in common? They are all expressions used in informal American English that have been taken from other languages. This pioneering book provides a comprehensive description of borrowings in informal American English, based on a large database of citations from thousands of contemporary sources, including the press, film, and TV. It presents the United States as a linguistic 'melting pot,' with words from a diverse range of languages now frequently appearing in the lexicon. It examines these borrowings from various perspectives, including discussions of terms, donors, types, changes, functions, and themes. It also features an alphabetical glossary of 1,200 representative expressions, defined and illustrated by 5,500 usage examples, providing an insightful and practical resource for readers. Combining scholarship with readability, this book is a fascinating storehouse of information for students and researchers in linguistics as well as anyone interested in lexical variation in contemporary English.
In a world of crime, Mateo Martinez does the unthinkable and kidnaps an NYC hospital doctor; Callie Anderson. In need of a new doctor, he took a liking of Callie, wanting her to be his in any way. Having no choice, Callie had to leave her old life and live this new reality with Mateo. But what happens when feelings get involved between those two?
Acts of remembering offer a path to decolonization for Indigenous peoples forcibly dislocated from their culture, knowledge, and land. Susy J. Zepeda highlights the often overlooked yet intertwined legacies of Chicana feminisms and queer decolonial theory through the work of select queer Indígena cultural producers and thinkers. By tracing the ancestries and silences of gender-nonconforming people of color, she addresses colonial forms of epistemic violence and methods of transformation, in particular spirit research. Zepeda also uses archival materials, raised ceremonial altars, and analysis of decolonial artwork in conjunction with oral histories to explore the matriarchal roots of Chicana/x and Latina/x feminisms. As she shows, these feminisms are forms of knowledge that people can remember through Indigenous-centered visual narratives, cultural wisdom, and spirit practices. A fascinating exploration of hidden Indígena histories and silences, Queering Mesoamerican Diasporas blends scholarship with spirit practices to reimagine the root work, dis/connection to land, and the political decolonization of Xicana/x peoples.
Exploring and understanding how medieval Christians perceived and constructed the figure of the Prophet Muhammad is of capital relevance in the complex history of Christian-Muslim relations. Medieval authors writing in Latin from the 8th to the 14th centuries elaborated three main images of the Prophet: the pseudo-historical, the legendary, and the eschatological one. This volume focuses on the first image and consists of texts that aim to reveal the (Christian) truth about Islam. They have been taken from critical editions, where available, otherwise they have been critically transcribed from manuscripts and early printed books. They are organized chronologically in 55 entries: each of them provides information on the author and the work, date and place of composition, an introduction to the passage(s) reported, and an updated bibliography listing editions, translations and studies. The volume is also supplied with an introductory essay and an index of notable terms.
Considering the literary dimension of the earliest text history of Samuel, this volume asks the question if the comparative analysis of the textual witnesses permit proving the existence of distinct literary editions and identifying the ideological motives that governed the possible modification of the text.
In 4QSamuela and the Text of Samuel, Jason Driesbach offers a thorough analysis of secondary readings in 4QSamuela (4Q51) along with those in other major witnesses to Samuel (MT, GB, GL), leading to a nuanced characterization of the scribal features and textual affiliation of 4QSamuela, with implications for understanding its place in text-critical studies and literary analyses of the books of Samuel. 4QSamuela has been regarded by some scholars as an untrustworthy witness to the text of Samuel and by other scholars as a crucial witness, sometimes containing lost readings. Further, some regard this scroll as a non-biblical work based on Samuel. Driesbach’s analysis offers an evaluation of these views based on a sound and thorough consideration of the scroll.
How does a mother and son heal from the most horrid human experience, an American Holocaust that everyone is convinced never existed. My mother faced the greatest fears of having to surrender her son to an American campaign to "Kill the Indian save the child" under the threat of America taking me from her if she did not send me to school. This is the story of how difficult it was for America to kill the Indian in me and how my mother maintained our traditional relations to healing our broken spirits. This is a story of how I recovered from the traumas inflicted in me since I was five years old and how I joined a national effort to share our healing with others. Working for thirty eight years...
Facsimile reprint of the 1882 ed. published by W.A. Slocum, San Francisco.