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First published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.
Billy the Kid, Wild Bill Hickok, Belle Starr, Wyatt Earp, the Younger Gang, the Dalton-Doolin Gang and Bat Masterson--these real-life lawmen and lawbreakers have been the basis of so many Hollywood Westerns that it has become difficult to discover where the truth ends and the legend begins. All actually became larger-than-life characters during their lifetimes, as contemporary newspapers and books embellished their deeds for their own purposes. But it was in Hollywood that the line between reality and myth was completely blurred. Each chapter-length entry here first focuses on the known facts of the people's lives and how each became truly legendary during their lifetimes. The reality is then compared to how they have been portrayed in the movies.
Blasphemy and other forms of blatant disrespect to religious beliefs have the capacity to create significant civil and even international unrest. Consequently, the sacrosanctity of religious dogmas and beliefs, stringent laws of repression and codes of moral and ethical propriety have compelled artists to live and create with occupational hazards like uncertain audience response, self-censorship and accusations of deliberate misinterpretation of cultural production looming over their heads. Yet, in recent years, issues surrounding the rights of minority cultures to recognition and respect have raised new questions about the contemporariness of the construct of blasphemy and sacrilege. Controversies over the aesthetic representation of the sacred, the exhibition of the sacred as art, and the public display of sacrilegious or blasphemous works have given rise to heated debates and have invited us to reflect on binaries like artistic and religious sensibilities, tolerance and philistinism, the sacred and the profane, deification and vilification. Endeavouring to move beyond 'simplistic' points about the rights to freedom of expression and sacrosanctity, this collection explores how differences between conceptions of the sacred can be negotiated. It recognises that blasphemy may be justified as a form of political criticism, as well as a sincere expression of spirituality. But it also recognises that within a pluralistic society, blasphemy in the arts can do an enormous amount of harm, as it may also impair relations within and between societies. This collection evolved out a two-day conference called 'Negotiating the Sacred: Blasphemy and Sacrilege in the Arts' held at the Centre for Cross Cultural Research at The Australian National University in November 2005. This is the second volume in a series of five conferences and edited collections on the theme 'Negotiating the Sacred'. The first conference, 'Negotiating the Sacred: Blasphemy and Sacrilege in a Multicultural Society' was held at The Australian National University's Centre for Cross-Cultural Research in 2004, and published as an edited collection by ANU E Press in 2006. Other conferences in the series have included Religion, Medicine and the Body (ANU, 2006), Tolerance, Education and the Curriculum (ANU, 2007), and Governing the Family (Monash University, 2008). Together, the series represents a major contribution to ongoing debates on the political demands arising from religious pluralism in multicultural societies.
The Jameson Raid was a pivotal moment in the history of South Africa, linking events from the Anglo-Boer War to the declaration of the Union of South Africa in 1910. For more than a century, the failed revolution has been interpreted through the lens of British imperialism, with responsibility laid at the feet of Cecil Rhodes. Yet, the raid was less a serious attempt to overthrow a Boer government than a wild adventure with transnational roots in American filibustering. In The Cowboy Capitalist, renowned South African historian Charles van Onselen challenges a historiography of over 120 years, locating the raid in American rather than British history and forcing us to rethink the histories of at least three nations. Through a close look at the little-remembered figure of John Hays Hammond, a confidant of both Rhodes and Jameson, he discovers the American Old West on the South African Highveld. This radical reinterpretation challenges the commonly held belief that the Jameson Raid was quintessentially British and, in doing so, drives splinters into our understanding of events as far forward as South Africa’s critical 1948 general election, with which the foundations of Grand Apartheid were laid.