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The Winter We Danced is a vivid collection of writing, poetry, lyrics, art and images from the many diverse voices that make up the past, present, and future of the Idle No More movement. Calling for pathways into healthy, just, equitable and sustainable communities while drawing on a wide-ranging body of narratives, journalism, editorials and creative pieces, this collection consolidates some of the most powerful, creative and insightful moments from the winter we danced and gestures towards next steps in an on-going movement for justice and Indigenous self-determination.
Autobiography of a Ziegfeld Follies star, an copartner of Arthur Murray Dance Studios, a quarter horse ranch owner in Oklahoma, and at age 88, the recipient of a Bachelor of Arts degree from the University of Oklahoma.
Freedom is celebrated as the definitive ideal of modern western civilization. Yet in western thought and practice, freedom has been defined through opposition to the unfreedom of most of the world's people. Allison Weir draws on Indigenous political theories and practices of decolonization in dialogue with western theories, to reconstruct a tradition of relational freedom as a distinctive political conception of freedom: a radically democratic mode of engagement and participation in social and political relations with an infinite range of strange and diverse beings perceived as free agents in interdependent relations in a shared world.
Written with and for citizens who feel overwhelmed by political and economic forces outside of their control, Ordinary Democracy makes a compelling argument for the adequacy of democratic politics to address the challenges associated with neoliberalism and the growth of emergency politics. It rejects cynicism about democratic citizenship by focusing on the practices of ongoing movements, bridging the social detachment that has separated academic investigations of democracy and activists in the past in order to add another layer to the public philosophy produced within these movements.
Canada and the Third World provides a long overdue introduction to Canada's historical relationship with the Third World.
“Captivating…equal parts memoir and cultural history, Henry Alford seamlessly interweaves heartwarming and hilarious anecdotes about his deep dive into all things dance” (Misty Copeland, The New York Times Book Review). When Henry Alford wrote about his experience with a Zumba class for The New York Times, little did he realize that it was the start of something much bigger. Dance would grow and take on many roles for Henry: exercise, stress reliever, confidence builder, an excuse to travel, a source of ongoing wonder, and—when he dances with Alzheimer’s patients—even a kind of community service. Tackling a wide range of forms (including ballet, hip-hop, jazz, ballroom, tap, contact improvisation, Zumba, swing), Alford’s grand tour takes us through the works and careers of luminaries ranging from Bob Fosse to George Balanchine, Twyla Tharp to Arthur Murray. Rich in insight and humor, Alford mines both personal experience and fascinating cultural history to offer a witty and ultimately moving portrait of how dance can express all things human. And Then We Danced “is in one sense a celebration of hoofer in all its wonder and variety, from abandon to refinement. But it is also history, investigation, memoir, and even, in its smart, sly way, self-help…very funny, but more, it is joyful—a dance all its own” (Vanity Fair).
In myriad ways, each narrator’s life has been shaped by loss, injustice, and resilience—and by the struggle of how to share space with settler nations whose essential aim is to take all that is Indigenous. Hear from Jasilyn Charger, one of the first five people to set up camp at Standing Rock, which kickstarted a movement of Water Protectors that roused the world; Gladys Radek, a survivor of sexual violence whose niece disappeared along Canada’s Highway of Tears, who became a family advocate for the National Inquiry into Missing and Murdered Indigenous Women and Girls; and Marian Naranjo, herself the subject of a secret radiation test while in high school, who went on to drive Santa Clara Pueblo toward compiling an environmental impact statement on the consequences of living next to Los Alamos National Laboratory. Theirs are stories among many of the ongoing contemporary struggles to preserve Native lands and lives—and of how we go home.
This book explores a variety of forms of radical political subjectivity. It takes its cue from the 2011 uprisings in the Middle East and North Africa, the Occupy Movement and the European Anti-Austerity Movement, alongside the wider opposition to authoritarian and neoliberal forms of governance from which they sprang, in order to ask an urgent series of questions about the subject of radical politics: Who or what is it that engages in resistance? Who or what should they be? And how are we to negotiate the many complexities of that second question? The contributions, drawing on a wide range of theoretical traditions, offer a rich series of provocations towards new ways of conceptualising, evaluating and imagining radical political praxis. They engage different kinds of subjects, including protestors, dancers, self-burners, academics, settlers and humans, in order to think through the ways in which contemporary subjects are constituted within and work to unsettle dominant relations of power. Together, the chapters open up spaces to think about how political and intellectual commitment to social change can be enlivened through attention to the subject of radical politics. This book was published as a special issue of Globalizations.
Three streams of history created the Western calendar - from the East beginning with the Sumerians, from the Celtic and Germanic peoples in the North, and again from the East, this time from Palestine with the rise of Christianity. The author teases out the contributions of each stream.
Democracy promises rule by all, not by the few. Yet, electoral democracies limit decision-making to representatives and have always had a weakness for inequality. How might democracy serve all rather than the few? Democracy Beyond the Nation State: Practicing Equality examines communities that govern their own lives without elites or centralized structures through assemblies and consensus. Rather than claiming equality by abstract rights or citizenship, these groups put equality into practice by reducing wealth and health divides, or landlessness or homelessness, and equalizing workloads. These practices are found in rural India and Brazil, in Buenos Aires, London, and New York, and among the Iroquois, the Zapatistas, and the global networks of La Via Campesina farmers and the World Social Forum. Readable accounts of these horizontal democracies document multiple political frames that prevent democracy from being frozen into entrenched electoral systems producing modern inequalities. Using practice to rewrite political theory, Parker draws on collective politics in Spivak and Derrida and embodied relations from Povinelli and Foucault to show that equal relations are not a utopian dream, not nostalgia, and not impossible. This book provides many practical solutions to inequality. It will be useful to students and scholars of political theory and social movements and to those who are willing to work together for equality.