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An English translation of the Aztec version of the birth of Jesus Christ told in 1583.
An ethnography of the "spirit children" phenomenon in northern Ghana, placing infanticide in both a deeply nuanced local context and a global public health framework.
Some babies and toddlers in parts of West Africa are considered spirit children—nonhumans sent from the forest to cause misfortune and destroy the family. These are usually deformed or ailing infants, or children whose births coincide with tragic events or who display unusual abilities. Aaron R. Denham offers a nuanced ethnographic study of this phenomenon in Northern Ghana that examines both the motivations of the families and the structural factors that lead to infanticide. He also turns the lens on the prevailing misunderstandings about this controversial practice. Denham offers vivid accounts of families’ life-and-death decisions that engage the complexity of the context, local meanings, and moral worlds of those confronting a spirit child.
This special issue focuses on literary texts by African writers in which the protagonist returns to his/her 'original' or ancestral 'home' in Africa from other parts of the world. Ideas of return - intentional and actual - have been a consistent feature of the literature of Africa and the African diaspora: from Equiano's autobiography in 1789 to Chimamanda Ngozi Adichie's 2013 novel 'Americanah'. African literature has represented returnees in a range of locations and dislocations including having a sense of belonging, being alienated in a country they can no longer recognize, or experiencing a multiple sense of place. Contributors, writing on literature from the 1970s to the present, examine the extent to which the original place can be reclaimed with or without renegotiations of 'home'. Articles on Nuruddin Farah, Chimamanda Ngozi Adichie, Pede Hollist, Ayi Kwei Amah, Dinaw Mengestu, Benjamin Kwakye. Interview with Tendai Huchu. Featured Articles by Bernth Lindfors, Eustace Palmer & Helen Chukwuma. Literary supplement : four poems by Tsitsi Ella Jaji .
"The Spirit Child seems a mystical work, flavored with Alaskan frontierism, Native American mysticism, and a lot of human interest...I want to know these people. It is a healing piece of work, far beyond just a good read." A. Ross To the Shona who took her captive, the 8-year-old child is nothing more than property, lower even than the animals she tends. For most of her life she survived by being a shadow, watching her captors as they communed with their Spirit Guides and listening as they recited their legends around their fires. She knows about the seven gods and the Seven Realms and about the Holy Spirit Guides who travel the pathways to mentor those willing to heed their advice. What she doesn't know is that recently, the oldest of the Guides, the Black Panther, Denabi, has sensed a maleficence stalking both the pathways and the child. As Denabi investigates the source of the evil, she soon comes to realize that the salvation of the Seven Realms may lie in the hands of an orphan considered so insignificant by her captors that they've never even given her a name.
The problem of the social forms of family life still presents some obscurities. What appears to be most urgently needed is a careful investigation of facts in all the different ethnographical areas. I propose in this study to undertake this task for Australia. I shall avoid making any hypothetical assumptions, or discussing general problems which refer to the origin or evolution of the family. I wish only to describe in correct terms and as thoroughly as possible all that refers to actual family life in Australia. In other words I intend to give in outline the social morphology of the Australian family. It may be well to show briefly the necessity for this task, which to some may appear superfluous, and to indicate the lines on which it will be attempted. In the first place there are some contradictions with regard to the problem of relationship or kinship in Australia, which can be reduced to the question: Is kinship in Australia exclusively individual; or is it exclusively group kinship (or tribal kinship, as it often is called); and, further, do these two forms exclude each other or do they perhaps exist side by side? When Howitt says: "The social unit is not the individual, but the group; the former merely takes the relationships of his group, which are of group to group," this obviously means that there is no individual relationship, consequently no individual family in Australia. It is important to note that the passage just quoted is placed in the chapter on Relationship in Howitt's chief work on Australia, and that consequently it refers to all the tribes described by the author, i. e. to the majority of the known Australian tribes. The same opinion that there is only group relationship and no individual family is supported by another passage, no less important and general, for it is placed at the conclusion of Howitt's article on the organization of the Australian tribes in general: "It has been shown that the fundamental idea in the conception of an Australian community is its division into two groups. The relationships which obtain between the members of them are also those of group to group." And again: "The unit of aboriginal society is, therefore, not the individual, but the group. It is the group which marries the group and which begets the group." There are also a few passages in Spencer and Gillen which deny the existence of the individual family, at least in some tribes.
What is a Chakra? A chakra is a gathering of like energy that forms into a cone shape and resides within the seven major cavities of the physical body. Each body cavity has its own energy field and in that energy field resides a major chakra center. Each major chakra center processes energy. This energy supports the organs associated with its particular body cavity. Each chakra center inter-communicates with all the chakra centers and comprises the comprehensive chakra energy system. The chakra energy system overall supports the wellness of the spiritual energy field. The spiritual energy field works in conjunction with the physical body. Together, these are the elements that support the body-mind-spirit connection, which in turn, brings wellness and the potential to live an empowered life.
A genius abandoning the young, being treated as a servant by a beautiful female student, being stepped on by a tyrant, being bullied by his friends and relatives, being beaten up by his friends for the sake of his friends and being thrown to the ground to die.
In Lanka, the Australian Wi becomes the world champion in the number of kidnaps he suffers, while being hired out by his nabbers to anyone who wants to use a foreigner to do what he or she has always wanted to do and never been game to.
This volume brings together all the evidence bearing upon the procreative beliefs of the Australian Aborigines and subjects it to a scientific examination in the light of biological, social and psychological research. First published in 1937. This edition reprints the revised edition of 1974.