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Normal 0 false false false EN-US X-NONE X-NONE God's Horse (1996) and The Atheists' School (1999), Wilhelm Dichter's novelistic memoirs, are both striking for their spare, precise prose and for the fullness with which they inhabit the perspectives of, respectively, a young boy trying to survive the Holocaust in hiding and an adolescent in the turbulent world of post-war Poland. The books openly address a rarely documented phenomenon - a Jew who, having escaped death in Nazi-occupied Poland, ascends into the upper echelons of Polish society as a committed Communist. After the war, the narrator becomes the stepson of a rising star in the petroleum ministry. He tries to gain acceptance by becoming a propagandist, but he can't help wondering if those who constantly warn of a renewal of Jewish persecution may be right.
The enchanting tale of mischief and myth—inspired by West African folklore—that became a fantasy classic, from the award-winning author of The Blue, Beautiful World Paama is a marvelous cook who’s had the bad fortune to marry Ansige. He was the least eligible bachelor in his village: self-centered, foolish, and food-obsessed. Paama has had enough of this miserable life with her gluttonous husband, and so leaves him to return to her old life with her family. But Paama does not know that this is the beginning of a remarkable adventure. Because the Undying Ones are watching her. These spirits observe the follies of mortal life . . . and sometimes meddle and make mischief. One of these beings presents her with a magical artifact known as the Chaos Stick, which he says is “great for stirring things up.” As Paama gets to know the powers of this marvelous gift, she learns that the Chaos Stick was stolen from a rival spirit, who decides to stir up some trouble of his own. But mastering this magical artifact is only the beginning of Paama’s quest. Although Paama has been granted great power by the Undying Ones, her real journey is to find the magic that lies within herself.
Includes articles, annotated filmography, interviews, creative writing, and book reviews.
This volume brings together a selection of papers in linguistics presented at the 13th edition of the Conference on British and American Studies. Structured into three chapters, the studies included here are illustrative for the different perspectives, methodologies, and research traditions in the investigation of language-related phenomena. The first chapter, “Language Change and Cross-Linguistic Analysis”, is mainly concerned with the external and internal catalysts for language change, and with a number of morphosyntactic and semantic particularities of Romanian, set in contrast with other languages. Aspects related to first or second language learning and language as an instrument of thought form the content of the second chapter, “Language Acquisition, Teaching and Processing”. The focus of the final chapter, “Pragmatics, Translation, and the Negotiation of Meaning”, is language as an instrument of power and (self-)communication.
This book compares the Victorian British poet Robert Browning and the twentieth-century Ghanaian poet and novelist Kojo Laing—two writers whose texts frequently foreground multi-scalar transregional cartographies, points of connection and translation, and imaginative kinships between different linguistic and cultural communities. Starting from the numerous and surprising points of connection and resemblance between both authors’ texts, this book puts pressure on critical practices that would keep writers like Laing and Browning separate, positing instead the importance of paying attention to the transnational, cross-cultural, and cross-temporal imaginative relationships texts themselves generate. By comparing two writers whose texts represent different points of view on a number of shared and congruent contexts, this book seeks an original way of understanding the relationship between texts and (post-) colonial contexts, texts and other texts. Browning’s and Laing’s shared tendency to foreground trans- and post-national cartographies of relation and difference, and their similarly translational aesthetics, both demand a probing of the disciplinary separation between ‘English Literature’ and ‘Comparative Literature’, as well as ‘literature’ and ‘comparison’, and a fresh awareness of the ways in which literature itself makes comparisons and affiliations. It also involves a version of ‘world literature’ intent on accentuating the relational worlds (linguistic, imaginative, ethical) that texts themselves generate; a criticism sensitive to the ways in which writers from different times and places can still be seen to overlap.
In retracing some of the routes followed by West African literature in English over the course of the last three decades, this book employs an original multidimensional approach whereby the three main genres - narrative, poetry and drama - are considered in the light of their intricate web of fecund rapport and mutual influence. Authors such as Tutuola, Armah, Aidoo and Awoonor translated the fluid structures of orality into written prose, and consequently infused their works with poetic and dramatic resonance, thereby challenging the canonical dominance of social realism and paving the way for the birth of West African magical realism in Laing, Okri and Cheney-Coker. Starting in the 1970s, poetry on stage has become a mainstream genre in Ghana, thanks to performances by Okai, Anyidoho and Acquah. Boundaries between literary theatre and other genres have undergone a similar dissolution in the affirmation of the concept of 'total art' from Efua Sutherland to ben Abdallah, Osofisan and others. Fertile Crossings offers a study of these topics from various viewpoints, blending in-depth textual analysis with reflections on the political import of the works in question within the context of the present state of African societies, all supported by interviews with most of the authors.
Folk art is now widely recognized as an integral part of the modern Chinese cultural heritage, but in the early twentieth century, awareness of folk art as a distinct category in the visual arts was new. Internationally, intellectuals in different countries used folk arts to affirm national identity and cultural continuity in the midst of the changes of the modern era. In China, artists, critics and educators likewise saw folk art as a potentially valuable resource: perhaps it could be a fresh source of cultural inspiration and energy, representing the authentic voice of the people in contrast to what could be seen as the limited and elitist classical tradition. At the same time, many Chinese intellectuals also saw folk art as a problem: they believed that folk art, as it was, promoted superstitious and backward ideas that were incompatible with modernization and progress. In either case, folk art was too important to be left in the hands of the folk: educated artists and researchers felt a responsibility intervene, to reform folk art and create new popular art forms that would better serve the needs of the modern nation. In the early 1930s, folk art began to figure in the debates on social role of art and artists that were waged in the pages of the Chinese press, the first major exhibition of folk art was held in Hangzhou, and the new print movement claimed the print as a popular artistic medium while, for the most part, declaring its distance from contemporary folk printmaking practices. During the war against Japan, from 1937 to 1945, educated artists deployed imagery and styles drawn from folk art in morale-boosting propaganda images, but worried that this work fell short of true artistic accomplishment and pandering to outmoded tastes. The questions raised in interaction with folk art during this pivotal period, questions about heritage, about the social position of art, and the exercise of cultural authority continue to resonate into the present day.