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This anthology includes poetry translated from eight languages, including ancient Egyptian, Greek, and Latin and modern Caribbean, Latin American, and Europhone African. The verse included draws on the oral tradition, especially from the Yoruba people, and is complemented by French and Portuguese translations of ancient texts. The focus on the poetic diversity of continental Africa and the common experiences of the diaspora illuminates how elements of modern black poetry draw from traditional oral sources.
Until recently, scientific and literary cultures have existed side-by-side but most often in parallel universes, without connection. The Trickster Brain: Neuroscience, Evolution, and Nature by David Williams addresses the premise that humans are a biological species stemming from the long process of evolution, and that we do exhibit a universal human nature, given to us through our genes. From this perspective, literature is shown to be a product of our biological selves. By exploring central ideas in neuroscience, evolutionary biology, linguistics, music, philosophy, ethics, religion, and history, Williams shows that it is the circuitry of the brain’s hard-wired dispositions that continually create similar tales around the world: “archetypal” stories reflecting ancient tensions that arose from our evolutionary past and the very construction of our brains. The book asserts that to truly understand literature, one must look at the biological creature creating it. By using the lens of science to examine literature, we can see how stories reveal universal aspects of the biological mind. The Trickster character is particularly instructive as an archetypal character who embodies a raft of human traits and concerns, for Trickster is often god, devil, musical, sexual, silver tongued, animal, and human at once, treading upon the moral dictates of culture. Williams brings together science and the humanities, demonstrating a critical way of approaching literature that incorporates scientific thought.
The trickster and the hero, found in so many of the world’s oral traditions, are seemingly opposed but often united in one character. Trickster and Hero provides a comparative look at a rich array of world oral traditions, folktales, mythologies, and literatures—from The Odyssey, The Epic of Gilgamesh, and Beowulf to Native American and African tales. Award-winning folklorist Harold Scheub explores the “Trickster moment,” the moment in the story when the tale, the teller, and the listener are transformed: we are both man and woman, god and human, hero and villain. Scheub delves into the importance of trickster mythologies and the shifting relationships between tricksters and heroes. He examines protagonists that figure centrally in a wide range of oral narrative traditions, showing that the true hero is always to some extent a trickster as well. The trickster and hero, Scheub contends, are at the core of storytelling, and all the possibilities of life are there: we are taken apart and rebuilt, dismembered and reborn, defeated and renewed.
As our millennium draws to a close, we find ourselves in the midst of great and rapid global changes with nations and political systems dissolving all around us and the world becoming one of shifting identities--of peoples unified and divided by such distinctions as nationality, ethnicity, race, religion, and colonial status. The articulation and construction of these distinctions, the very language of difference, is the subject of An Other Tongue. This collection of essays by a group of distinguished scholars, including Norma Alarcón, Gayatri Spivak, Tzvetan Todorov, and Gerald Vizenor, explores the interconnections between language and identity. The Chicanos, the U.S./Mexico borderland polyglots whose sense of history, nationality, and race is as mixed as their language, are the book's prime example. But the authors recognize that border zones, like diasporas and post-colonial relations, occur globally, and their discussion of hybrid or mestizo identities ranges from the United States to the Caribbean to South Asia to Ireland. Drawing on personal experience, readings of poetry and fiction, and cultural theory, the authors detail the politics of being human through the mediation of language. What does "shadow" mean to the Native American Indian, or diaspora to the East Indian immigrant? How does British colonialism yet affect Irish and Indian nationalist literary production? Why is the split between Eastern and Western European language use necessarily schizophrenic? So much of our sense of difference today is constructed as we speak, and An Other Tongue speaks with eloquence to this phenomenon and will be of great interest to those concerned with the discourse of post-colonial studies, critical theory, and the remapping of world literature. Contributors. Norma Alarcón, Alfred Arteaga, Juan Bruce-Novoa, Cordelia Chávez Candelaria, Michael G. Cooke, Edmundo Desnoes, Eugene C. Eoyang, David Lloyd, Lydie Moudileno, Jean-Luc Nancy, Tejaswini Niranjana, Ada Savin, Gayatri Chakravorty Spivak, Michael Smith, Tzvetan Todorov, Luis A. Torres, Gerald Vizenor
Life has returned to normal for fourteen-year-old Evan and his older sister, Claire. That is until Dunkle, a clever but stinky little imp, pays an unexpected visit to their school. He has come to take the siblings back to Sagaas, the mythical realm of the gods. Once again, a Relic from the ancient Mysticus Orb has fallen into the wrong hands. Only Evan and Claire, with their unique mystical abilities, can help find it. Through the power of the Trickster’s Totem, a coyote trickster has escaped. His laughter echoes throughout the realm, as he spreads mischief and mayhem. He burns an entire crop of popcorn, carves his grinning image into sacred artifacts, and things really get interesting when he shape-shifts into Evan’s friends. Claire and Evan must capture the Trickster, retrieve the Totem, and be careful not to become sidetracked by robotic Steampunk animals, “sweet” pixie-like Pains, and a problematic mermaid … all while dodging Mothman-like aces. Most surprising, Evan discovers the true reason dragons exist in the Native American Spirit World. Silver medal winner in 2013 Global Ebook Awards Semifinalist in the Kindle Book Review Best Indie Author 2013 For readers of middle grade fantasy stories.
The first book devoted exclusively to the poetry and literary aesthetics of one of Native America’s most accomplished writers, this collection of essays brings together detailed critical analyses of single texts and individual poetry collections from diverse theoretical perspectives, along with comparative discussions of Vizenor’s related works. Contributors discuss Vizenor’s philosophy of poetic expression, his innovations in diverse poetic genres, and the dynamic interrelationships between Vizenor’s poetry and his prose writings. Throughout his poetic career Vizenor has returned to common tropes, themes, and structures. Indeed, it is difficult to distinguish clearly his work in poetry from his prose, fiction, and drama. The essays gathered in this collection offer powerful evidence of the continuing influence of Anishinaabe dream songs and the haiku form in Vizenor’s novels, stories, and theoretical essays; this influence is most obvious at the level of grammatical structure and imagistic composition but can also be discerned in terms of themes and issues to which Vizenor continues to return.
Ken Benally struggles with life's choices: how to decide between two beautiful girls, how to balance the competing demands of school activities, and how to satisfy his overly demanding father. But these challenges are nothing compared to the trouble he faces when a fortune in Native art is stolen, and his mother is a suspect in the case. It seems that the Trickster Coyote has put a curse on Ken, one that threatens all he holds dear. This third book in the CSC series provides information about forensic art techniques, along with gripping suspense.
Troubling Tricksters is a collection of theoretical essays, creative pieces, and critical ruminations that provides a re-visioning of trickster criticism in light of recent backlash against it. The complaints of some Indigenous writers, the critique from Indigenous nationalist critics, and the changing of academic fashion have resulted in few new studies on the trickster. For example, The Cambridge Companion to Native American Literature (2005), includes only a brief mention of the trickster, with skeptical commentary. And, in 2007, Anishinaabe scholar Niigonwedom Sinclair (a contributor to this volume) called for a moratorium on studies of the trickster irrelevant to the specific experiences and interests of Indigenous nations. One of the objectives of this anthology is, then, to encourage scholarship that is mindful of the critic’s responsibility to communities, and to focus discussions on incarnations of tricksters in their particular national contexts. The contribution of Troubling Tricksters, therefore, is twofold: to offer a timely counterbalance to this growing critical lacuna, and to propose new approaches to trickster studies, approaches that have been clearly influenced by the nationalists’ call for cultural and historical specificity.
In the years between the Sharpeville Massacre of 1960 and the Soweto Uprising of 1976—a period that was both the height of the apartheid system in South Africa and, in retrospect, the beginning of its end—Harold Scheub went to Africa to collect stories. With tape-recorder and camera in hand, Scheub registered the testaments of Swati, Xhosa, Ndebele, and Zulu storytellers, farming people who lived in the remote reaches of rural South Africa. While young people fought in the streets of Soweto and South African writers made the world aware of apartheid’s evils, the rural storytellers resisted apartheid in their own way, using myth and metaphor to preserve their traditions and confront their oppressors. For more than 20 years, Scheub kept the promise he made to the storytellers to publish his translations of their stories only when freedom came to South Africa. The Tongue Is Fire presents these voices of South African oral tradition—the historians, the poets, the epic-performers, the myth-makers—documenting their enduring faith in the power of the word to sustain tradition in the face of determined efforts to distort or eliminate it. These texts are a tribute to the storytellers who have always, in periods of crisis, exercised their art to inspire their own people.