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Pamela Colman Smith’s illustrations for the Rider Waite tarot deck are known to millions worldwide, but her work took her from art galleries in New York and Europe to salons with luminaries of the English suffrage movement, the Irish literary revival, and friendships with Bram Stoker, W. B. Yeats, and G. K. Chesterton. A feminist artist, poet, folklorist, editor, publisher, and stage designer who was active from 1896 through the 1920s, Colman Smith became popular for her live performances of Jamaican folktales in both England and the U.S., using the creole of the island to capture the dramatic power of these tales while driving speculation about her purposefully indeterminate racial and sexual identity. She also travelled in - and was expelled from – occult circles, and her ability to take on and cast aside a wide range of identities was central to her life’s work. Colman Smith illustrated more than 20 books and well over a hundred magazine articles, wrote two collections of Jamaican folktales, and edited two magazines. Her paintings were exhibited in galleries in the U.S. and Europe.
This collection of Newfoundland folk narratives, first published in 1996, grew out of extensive fieldwork in folk culture in the province. The intention was to collect as broad a spectrum of traditional material as possible, and Folktales of Newfoundland is notable not only for the number and quality of its narratives, but also for the format in which they are presented. A special transcription system conveys to the reader the accents and rhythms of each performance, and the endnote to each tale features an analysis of the narrator’s language. In addition, Newfoundland has preserved many aspects of English and Irish folk tradition, some of which are no longer active in the countries of their origin. Working from the premise that traditions virtually unknown in England might still survive in active form in Newfoundland, the researchers set out to discover if this was in fact the case.
Like a kaleidoscope, the Caribbean world displays the vibrant colors of its diversity. Ethnic groups from four continents brought their customs and beliefs to this New World. The sheer number of African people brought to the Caribbean islands perpetuated through their spiritual vitality, the central role played by traditional religions in African life. Though they hadn't brought along the material support of their worship, they had buried in their memory other essential supports: memories of gods, of myths, rites, rhythms, tales, legends, proverbs, songs, dances, sculptures, all the fundamental vectors of their religious thought. Through a process of secularization, continuity, adaptation, creation, syncretism and synthesis, these elements helped vitalize the artistic, profane and sacred domains of Caribbean cultures.
How has Pentecostalism, a decidedly American form of Christian revivalism, managed to achieve such phenomenal religious ascendancy in a former British colony among people of predominately African descent? According to Diane J. Austin-Broos, Pentecostalism has flourished because it successfully mediates between two historically central yet often oppositional themes in Jamaican religious life—the characteristically African striving for personal freedom and happiness, and the Protestant struggle for atonement and salvation through rigorous ethical piety. With its emphasis on the individual experience of grace and on the ritual efficacy of spiritual healing, and with its vibrantly expressive worship, Jamaican Pentecostalism has become a powerful and compelling vehicle for the negotiation of such fundamental issues as gender, sexuality, race, and class. Jamaica Genesis is a work of signal importance to all those concerned not simply with Caribbean studies but with the ongoing transformation of religion andculture.
`A marvellous feat of culling major issues and synthesising complex arguments.'- Journal of Linguistics `This slender but meaty volume is a good, solid and current introduction.'-Language in Society