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Story of the Cook Islands immediately before the coming of Europeans written by a Rarotongan missionary.
The earliest European accounts of Brazil’s indigenous inhabitants focused on the natives’ startling appearance and conduct—especially their nakedness and cannibalistic rituals—and on the process of converting them to clothed, docile Christian vassals. This volume contributes to the unfinished task of moving beyond such polarities and dispelling the stereotypes they fostered, which have impeded scholars’ ability to make sense of Brazil’s rich indigenous past. This volume is a significant contribution to understanding the ways Brazil’s native peoples shaped their own histories. Incorporating the tools of anthropology, geography, cultural studies, and literary analysis, alongside those of history, the contributors revisit old sources and uncover new ones. They examine the Indians’ first encounters with Portuguese explorers and missionaries and pursue the consequences through four centuries. Some of the peoples they investigate were ultimately defeated and displaced by the implacable advance of settlement. Many individuals died from epidemics, frontier massacres, and forced labor. Hundreds of groups eventually disappeared as distinct entities. Yet many others found ways to prolong their independent existence or to enter colonial and later national society, making constrained but pivotal choices along the way.
Licentious Worlds is a history of sexual attitudes and behavior through five hundred years of empire-building around the world. In a graphic and sometimes unsettling account, Julie Peakman examines colonization and the imperial experience of women (as well as marginalized men), showing how women were not only involved in the building of empires, but how they were also almost invariably exploited. Women acted as negotiators, brothel keepers, traders, and peace keepers—but they were also forced into marriages and raped. The book describes women in Turkish harems, Mughal zenanas, and Japanese geisha houses, as well as in royal palaces and private households and onboard ships. Their stories are drawn from many sources—from captains’ logs, missionary reports, and cannibals’ memoirs to travelers’ letters, traders’ accounts, and reports on prostitutes. From debauched clerics and hog-buggering Pilgrims to sexually-confused cannibals and sodomizing samurai, Licentious Worlds takes history into its darkest corners.
In Taming Cannibals, Patrick Brantlinger unravels contradictions embedded in the racist and imperialist ideology of the British Empire. For many Victorians, the idea of taming cannibals or civilizing savages was oxymoronic: civilization was a goal that the nonwhite peoples of the world could not attain or, at best, could only approximate, yet the "civilizing mission" was viewed as the ultimate justification for imperialism. Similarly, the supposedly unshakeable certainty of Anglo-Saxon racial superiority was routinely undercut by widespread fears about racial degeneration through contact with "lesser" races or concerns that Anglo-Saxons might be superseded by something superior—an even "fitter" or "higher" race or species. Brantlinger traces the development of those fears through close readings of a wide range of texts—including Robinson Crusoe by Daniel Defoe, Fiji and the Fijians by Thomas Williams, Daily Life and Origin of the Tasmanians by James Bonwick, The Descent of Man by Charles Darwin, Heart of Darkness by Joseph Conrad, Culture and Anarchy by Matthew Arnold, She by H. Rider Haggard, and The War of the Worlds by H. G. Wells. Throughout the wide-ranging, capacious, and rich Taming Cannibals, Brantlinger combines the study of literature with sociopolitical history and postcolonial theory in novel ways.
A cannibal wasteland isn't the ideal place to fall in love... Eily lost everything in her pursuit of safety, including her twin sister. Now she lives a life of atonement within the walls of the Holdout, tolerated but not accepted because of her green skin and savage past. When news arrives that her sister may still be alive, she's offered a chance to rescue her—all she has to do is deliver a deadly plague to the very people she once called family. As a trader, Jubal only avoids two things: slave trading and the green-skinned Flame Runnas. Unfortunately, he's forced to seek out both after a cannibal king takes his father hostage and demands Jubal bring back a green-skinned slave as ransom. The impossible mission is sure to end in Jubal's death, until sweet, green-skinned Eily makes his task far easier than it should be. As Eily and Jubal travel across the poisonous countryside, they discover they have more in common than they first imagined, and Eily must decide how much of the peace she clings to is nothing more than an illusion. With a father’s life at stake on one side and a sister’s on the other, someone is going to have to lose. And they both risk losing their hearts in the process. (This book contains adult situations: sex, violence, drug references, and murder. You’ve been warned.)
Picture, for a minute, every artwork of colonial New Zealand you can think of. Now add a chain gang. Hard-labour men guarded by other men with guns. Men moving heavy metal. Men picking at the earth. Over and over again. This was the reality of nineteenth-century New Zealand. Forced labour haunts the streets we walk today and the spaces we take for granted. The unfree work of prisoners has shaped New Zealand's urban centres and rural landscapes, and Te Moana-nui-a-Kiwa – the Pacific – in profound and unsettling ways. Yet these stories are largely unknown: a hidden history in plain sight. Blood and Dirt explains, for the first time, the making of New Zealand and its Pacific empire through the prism of prison labour. Jared Davidson asks us to look beyond the walls of our nineteenth- and early twentieth-century prisons to see penal practice as playing an active, central role in the creation of modern New Zealand. Journeying from the Hohi mission station in the Bay of Islands through to Milford Sound, vast forest plantations, and on to Parliament itself, this vivid and engaging book will change the way you view New Zealand.
A fascinating and well-researched look into what we really know about cannibalism.
Can the tension between relativism and the moral universalism current in contemporary politics be resolved within the framework of liberalism? How is liberal society to interpret the diversity of morals? Is pluralism the appropriate response? How does pluralism differ from the widely condemned ethnocentric relativism-"liberalism for the Liberals, cannibalism for the cannibals"? Confronting liberal thought with its own limitations, Steven Lukes' work is more relevant than ever. While recognizing the dangers of moral imperialism, Lukes argues that a relativist position based on identifying clearly distinct cultural and moral communities is incoherent. Drawing on work in anthropology and philosophy, he examines the nature of social justice, the politics of identity and human rights theory.