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"A family counselor speaks frankly about extramarital affairs and offers both preventive and healing measures"--Jacket subtitle.
Strong, sassy women and hard-luck, hard-headed men, all searching for the middle ground between Native American tradition and the modern world, perform an elaborate dance of approach and avoidance in this magical, rollicking tale by award-winning author Thomas King. Alberta, Eli, Lionel and others are coming to the Blackfoot reservation for the Sun Dance. There they will encounter four Indian elders and their companion, the trickster Coyote—and nothing in the small town of Blossom will be the same again. . . .
This third volume of ASNEL Papers covers a wide range of theoretical and thematic approaches to the subject of intertextuality. Intertextual relations between oral and written versions of literature, text and performance, as well as problems emerging from media transitions, regionally instructed forms of intertextuality, and the works of individual authors are equally dealt with. Intertextuality as both a creative and a critical practice frequently exposes the essential arbitrariness of literary and cultural manifestations that have become canonized. The transformation and transfer of meanings which accompanies any crossing between texts rests not least on the nature of the artistic corpus embodied in the general framework of historically and socially determined cultural traditions. Traditions, however, result from selective forms of perception; they are as much inventions as they are based on exclusion. Intertextuality leads to a constant reinforcement of tradition, while, at the same time, intertextual relations between the new literatures and other English-language literatures are all too obvious. Despite the inevitable impact of tradition, the new literatures tend to employ a dynamic reading of culture which fosters social process and transition, thus promoting transcultural rather than intercultural modes of communication. Writing and reading across borders becomes a dialogue which reveals both differences and similarities. More than a decolonizing form of deconstruction, intertextuality is a strategy for communicating meaning across cultural boundaries.
One of the earliest great stories of English literature after ?Beowulf?, ?Sir Gawain? is the strange tale of a green knight on a green horse, who rudely interrupts King Arthur's Round Table festivities one Yuletide, challenging the knights to a wager. Simon Armitrage, one of Britain's leading poets, has produced an inventive and groundbreaking translation that " helps] liberate ?Gawain ?from academia" (?Sunday Telegraph?).
This study brings together three major areas of interest - history, postmodern fiction, and myth. Whereas neither history and postmodern fiction nor history and myth are strangers to one another, postmodernism and myth are odd bedfellows. For many critics, postmodern thought with its resistance to metanarratives stands in direct and deliberate contrast to myth with its apparent tendency to explain the world by means of neat, complete narratives. There is a strain of postmodern Canadian historical fiction in which myth actually forms a complement not only to postmodernism's suspicion of master-narratives but also to its privileging of those marginal and at times ignored areas of history. The fourteen works of Canadian fiction considered demonstrate a doubled impulse which at first glance seems contradictory. On the one hand, they go about demythologizing - in the Barthesian sense - various elements of historical discourse, exposing its authority as not simply a natural given but as a construct. This includes the fact that the view of history portrayed in the fiction has been either underrepresented or suppressed by official historiography. On the other hand, the history is then re-mythologized, in that it becomes part of a pre-existing myth, its mythic elements are foregrounded, myth and magic are woven into the narrative, or it is portrayed as extraordinary in some way. The result is an empowering of these histories for the future; they are made larger than life and unforgettable.
"[T]he problem which this collection of essays addresses is rooted in the fact that no other society in the world is so imbued both with the aura and aroma of the Bible, while simultaneously subjecting it to such parasitic cultural captivity . . . This little book reflects the power of what can happen when bright, passionate minds embrace the problem of the American myth . . . No other American biblical scholar until now has responded more courageously to the issues of deconstructing the American myth . . . What finally matters [here] is that a theologian finally loves the Bible enough, and finally loves his culture enough, to question how both are being used in our time and place for the gain of the few, at the expense of the many." --Charles Mabee, StABH series editor
Since the eighteenth century, scholars and historians studying the texts of the Bible have attempted to distill historical facts and biography from the mythology and miracles described there. That trend continues into the present day, as scholars such as those of the "Jesus Seminar" dissect the Gospels and other early Christian writings to separate the "Jesus of history" from the "Christ of faith." But with The Messiah Myth, noted Biblical scholar Thomas L. Thompson argues that the quest for the historical Jesus is beside the point, since the Jesus of the Gospels never existed.Like King David before him, says Thompson, the Jesus of the Bible is an amalgamation of themes from Near Eastern mythology and traditions of kingship and divinity. The theme of a messiah-a divinely appointed king who restores the world to perfection-is typical of Egyptian and Babylonian royal ideology dating back to the Bronze Age. In Thompson's view, the contemporary audience for whom the Old and New Testament were written would naturally have interpreted David and Jesus not as historical figures, but as metaphors embodying long-established messianic traditions. Challenging widely held assumptions about the sources of the Bible and the quest for the historical Jesus, The Messiah Myth is sure to spark interest and heated debate.
Studying postcolonial literatures in English can (and indeed should) make a human rights activist of the reader – there is, after all, any amount of evidence to show the injustices and inhumanity thrown up by processes of decolonization and the struggle with past legacies and present corruptions. Yet the human-rights aspect of postcolonial literary studies has been somewhat marginalized by scholars preoccupied with more fashionable questions of theory. The present collection seeks to redress this neglect, whereby the definition of human rights adopted is intentionally broad. The volume reflects the human rights situation in many countries from Mauritius to New Zealand, from the Cameroon to Canada. It includes a focus on the Malawian writer Jack Mapanje. The contributors’ concerns embrace topics as varied as denotified tribes in India, female genital mutilation in Africa, native residential schools in Canada, political violence in Northern Ireland, the South African Truth and Reconciliation Commission, and the discourse of the Treaty of Waitangi. The editors hope that the very variety of responses to the invitation to reflect on questions of “Literature and Human Rights” will both stimulate further discussion and prompt action. Contributors are: Edward O. Ako, Hilarious N. Ambe, Ken Arvidson, Jogamaya Bayer, Maggie Ann Bowers, Chandra Chatterjee, Lindsey Collen, G.N. Devy, James Gibbs, J.U. Jacobs, Karen King–Aribisala, Sindiwe Magona, Lee Maracle, Stuart Marlow, Don Mattera, Wumi Raji. Lesego Rampolokeng, Dieter Riemenschneider, Ahmed Saleh, Jamie S. Scott, Mark Shackleton, Johannes A. Smit, Peter O. Stummer, Robert Sullivan, Rajiva Wijesinha, Chantal Zabus
A Vietnamese family flees its war-torn home and resettles in California, in a novel that offers a “brilliant exploration of exile, loss, and identity” (Robert Olen Butler). Told from multiple perspectives and spanning several decades, Grass Roof, Tin Roof begins with the story of Tran, a Vietnamese writer facing government persecution, who flees her homeland during the exodus of 1975 and brings her two children to the West. Here, she marries a Danish American man who has survived a different war. He promises understanding and guidance—but the psychic consequences of his past soon hinder his relationships with the family, as the children, for whom the war is now a distant shadow, struggle to understand the world around them on their own terms. In delicate, innovative prose, Strom’s characters experience the collision of cultures and the spiritual aftermath of war on the most visceral level. Grass Roof, Tin Roof is “an affecting study on the slippery nature of home” (Los Angeles Times). “[Strom] explores the mysteries of loss, culture and identity, with skill, poignancy and imagination.” —Detroit Free Press
First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.