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A teenage Metis trapper, reared in the Canadian wilderness, is thrust into civilization in early twentieth century Saskatchewan. Lynes and his family and friends become involved in historical events and interact with actual Prince Albert residents and prominent figures in Canadian history. This saga was inspired by the son of this trapper who wishes he had asked his father more questions about that colorful past while Lynes was still alive.
No longer content with accepting whiteness as the norm, critical scholars have turned their attention to whiteness itself. In "Critical White Studies: Looking Behind the Mirror," numerous thinkers, including Toni Morrison, Eric Foner, Peggy McIntosh, Andrew Hacker, Ruth Frankenberg, John Howard Griffin, David Roediger, Kathleen Heal Cleaver, Noel Ignatiev, Cherrie Moraga, and Reginald Horsman, attack such questions as: *How was whiteness invented, and why? *How has the category whiteness changed over time? *Why did some immigrant groups, such as the Irish and Jews, start out as nonwhite and later became white? *Can some individual people be both white and nonwhite at different times, and what does it mean to pass for white? *At what point does pride in being white cross the line into white power or white supremacy? *What can whites concerned over racial inequity or white privilege do about it? Science and pseudoscience are presented side by side to demonstrate how our views on whiteness often reflect preconception, not fact. For example, most scientists hold that race is not a valid scientific category -- genetic differences between races are insignificant compared to those within them. Yet, the one drop rule, whereby those with any nonwhite heritage are classified as nonwhite, persists even today. As the bell curve controversy shows, race concepts die hard, especially when power and prestige lie behind them. A sweeping portrait of the emerging field of whiteness studies, "Critical White Studies" presents, for the first time, the best work from sociology, law, history, cultural studies, and literature. Delgado and Stefancic expressly offer critical white studies as the next step in critical race theory. In focusing on whiteness, not only do they ask nonwhites to investigate more closely for what it means for others to be white, but also they invite whites to examine themselves more searchingly and to look behind the mirror.
The Properties of Violence focuses on two connected issues: representations of lynching in late-nineteenth and twentieth-century American photographs, poetry, and fiction; and the effects of those representations. Alexandre compellingly shows how putting representations of lynching in dialogue with the history of lynching uncovers the profound investment of African American literature—as an enterprise that continually seeks to create conceptual spaces for the disenfranchised culture it represents—in matters of property and territory. Through studies ranging from lynching photographs to Toni Morrison's Pulitzer Prize-winning novel, Beloved, the book demonstrates how representations of lynching demand that we engage and discuss various forms of possession and dispossession. The multiple meanings of the word “representation” are familiar to literary critics, but Alexandre's book insists that its other key term, “effects,” also needs to be understood in both of its primary senses. On the one hand, it indicates the social and cultural repercussions of how lynching was portrayed, namely, what effects its representations had. On the other hand, the word signals, too, the possessions or what we might call the personal effects conjured up by these representations. These possessions were not only material—as for example property in land or the things one owned. The effects of representation also included diverse, less tangible but no less real possessions shared by individuals and groups: the aura of a lynching site, the ideological construction of white womanhood, or the seemingly default capacity of lynching iconography to encapsulate the history of ostensibly all forms of violence against black people.
Signs and Symbols in Chaucer's Poetry presents the work of nine distinguished Chaucer scholars inspired by the work of D. W. Robertson Jr., whose seminal 1969 study Preface to Chaucer has exerted wide influence in medieval studies and sparked new interest in the literary iconography of Middle English.
Narrative theory is essential to everything from history to lyric poetry, from novels to the latest Hollywood blockbuster. Narrative theory explores how stories work and how we make them work. This Companion is both an introduction and a contribution to the field. It presents narrative theory as an approach to understanding all kinds of cultural production: from literary texts to historiography, from film and videogames to philosophical discourse. It takes the long historical view, outlines essential concepts, and reflects on the way narrative forms connect with and rework social forms. The volume analyzes central premises, identifies narrative theory's feminist foundations, and elaborates its significance to queer theory and issues of race. The specially commissioned essays are exciting to read, uniting accessibility and rigor, traditional concerns with a renovated sense of the field as a whole, and analytical clarity with stylistic dash. Topical and substantial, The Cambridge Companion to Narrative Theory is an engaging resource on a key contemporary concept.
The seventeenth-century poet and divine Thomas Traherne finds innocence in every stage of existence. He finds it in the chaos at the origins of creation as well as in the blessed order of Eden. He finds it in the activities of grace and the hope of glory, but also in the trials of misery and even in the abyss of the Fall. Boundless Innocence in Thomas Traherne’s Poetic Theology traces innocence through Traherne’s works as it transgresses the boundaries of the estates of the soul. Using grammatical and literary categories it explores various aspects of his poetic theology of innocence, uncovering the boundless desire which is embodied in the yearning cry: ’Were all Men Wise and Innocent...’ Recovering and reinterpreting a key but increasingly neglected theme in Traherne’s poetic theology, this book addresses fundamental misconceptions of the meaning of innocence in his work. Through a contextual and theological approach, it indicates the unexplored richness, complexity and diversity of this theme in the history of literature and theology.
The sexualization of girls has captured the attention of the media, advocacy groups and politicians in recent years. This prolific discourse sets alarm bells ringing: sexualization is said to lead to depression, promiscuity and compassion deficit disorder, and rob young girls of their childhood. However, measuring such claims against a wide range of data sources reveals a far more complicated picture. Becoming Sexual begins with a simple question: why does this discourse feel so natural? Analyzing potent cultural and historical assumptions, and subjecting them to measured investigation, R. Danielle Egan illuminates the implications of dominant thinking on sexualization. The sexualized girl functions as a metaphor for cultural decay and as a common enemy through which adult rage, discontent and anxiety regarding class, gender, sexuality, race and the future can be expressed. Egan argues that, ultimately, the popular literature on sexualization is more reflective of adult disquiet than it is about the lives and practices of girls. Becoming Sexual will be a welcome intervention into these fraught polemics for anyone interested in engaging with a high-profile contemporary debate, and will be particularly useful for students of sociology, cultural studies, childhood studies, gender studies and media studies.
The choice between good and evil can be traced to a particular phase of the evolution of human life on earth, when the Sons of Mahat quickened the mind of animal man, and reason succumbed to the temptation of personal desires. Having informed history, legend and language will now confirm archaic custom and practice. We heard of golden and silver days, and of primeval innocence unstained. The early Lemurian men, of the sweat-born Third Root-Race, were mindless hence sinless. Old Greece had two Apollos: the Hyperborean, a personification of the Sun (whose birthday is December), and the Southern Apollo. Ulysses, an Atlantean hero, must have been a profligate in the opinion of the pastoral Cyclopes. His adventure with the three “one-eyed” giants stands for the gradual passage of humanity from the Lemurian civilization of stone and colossal buildings in the North, to the sensual and physical culture of the Atlanteans in the South, which finally caused the last three subraces of his progenitors to lose their Spiritual Eye. The other allegory, that of Apollo “killing” the Cyclopes to avenge the death of his son Asklepios-Soter (Mercury, esoterically) does not refer to the Lemurian subraces but to the Hyperborean Arimaspian Cyclopes, the last Lemurian subrace endowed with the Wisdom Eye. Apollo, the God of Seers, whose duty it is to punish desecration, “killed” them with shafts representing human passions — fiery and lethal. The Hyperborean Continent, home of the Second Root-Race, extended beyond Boreas, the frozen-hearted god of snow storms and hurricanes. Nocturnal shadows never fell upon it and knew no winter in those early days, for it was the land of Gods and the favourite abode of Apollo and his beloved priests. Greenland was part of the Hyperborean Continent and had an almost tropical climate. It was the blessed land of eternal light and summer. At the close of the Third Root-Race spring reigned over the whole globe which was not subject, like our own, to the vicissitudes of seasons and the abrupt changes of temperature. But when the fatal hour struck, its ever-blooming lands were transformed into an underwater Hades. Lemuria and most of its people perished in the first great throe of evolution and consolidation of the globe. The other submerged landmass was Atlantis, a large group of continents and islands. Asia issued from under the waters after the sinking of Atlantis. Africa surfaced later, and Europe much later. The Hyperborean Continent and its people are symbolised by Latona. The golden apples carried away by Hercules were not in Libya but in Hyperborean Atlantis. The Greeks naturalised all the gods they borrowed from India and made Hellenes of them. Accountable, endowed with moral sense, with sapience of right and wrong endowed. Then the Watcher descended on earth and reigned over the Lemurian men. Under the silent guidance of this Wondrous Being, the pupils of the incarnated Rishis and Devas of the Third Root-Race handed their knowledge from one generation to another. Endowed with divine powers, man felt he was god in his inner self, though still an animal in his physical self. The struggle between the two began from the very day they tasted of the fruit of the “Tree of Wisdom.” Those who conquered their lower principles, by obtaining mastery over the body, joined the “Sons of Light.” Those who fell victims to their lower nature became the slaves of matter. The Golden Age, when the old gods walked the earth and mixed freely with mortals, was brought to an end by the Atlanteans, the womb-born heirs to the Lemurians: they adored themselves, cursed the Sun, worshipped the phallus, and thus became the new gods on earth. And when the old Lemurians ascended toward the Northern Pole, the Hyperborean Heaven of their Divine Progenitors, the new Atlanteans descended toward the Southern Pole, the “pit,” cosmically and terrestrially, and abode of Cosmic Elementals. This is the origin of the dual and triple nature in man, and of the good and evil in our world. Every man is now responsible and therefore accountable for his thoughts and actions. A firm grasp of Esoteric Anthropogenesis will help us better understand our divine ancestry, our privileged position in the universe, the meaning and purpose of life on earth, and our shared destiny. Atlantis was a landmass of an indefinite size. It contained two countries and two “cities” or races, the Northern and the Equatorial: the former was inhabited by a pious, meditative race; the latter by a fighting, warrior race.