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Here are more than two hundred oral tales from some of Louisiana's finest storytellers. In this comprehensive volume of great range are transcriptions of narratives in many genres, from diverse voices, and from all regions of the state. Told in settings ranging from the front porch to the festival stage, these tales proclaim the great vitality and variety of Louisiana's oral narrative traditions. Given special focus are Harold Talbert, Lonnie Gray, Bel Abbey, Ben Guiné, and Enola Matthews—whose wealth of imagination, memory, and artistry demonstrates the depth as well as the breadth of the storyteller's craft. For tales told in Cajun and Creole French, Koasati, and Spanish, the editors have supplied both the original language and English translation. To the volume Maida Owens has contributed an overview of Louisiana's folk culture and a survey of folklife studies of various regions of the state. Car Lindahl's introduction and notes discuss the various genres and styles of storytelling common in Louisiana and link them with the worldwide are of the folktale.
This is the story of the work of the original NASA space pioneers; men and women who were suddenly organized in 1958 from the then National Advisory Committee on Aeronautics (NACA) into the Space Task Group. A relatively small group, they developed the initial mission concept plans and procedures for the U. S. space program. Then they boldly built hardware and facilities to accomplish those missions. The group existed only three years before they were transferred to the Manned Spacecraft Center in Houston, Texas, in 1962, but their organization left a large mark on what would follow.Von Ehrenfried's personal experience with the STG at Langley uniquely positions him to describe the way the group was structured and how it reacted to the new demands of a post-Sputnik era. He artfully analyzes how the growing space program was managed and what techniques enabled it to develop so quickly from an operations perspective. The result is a fascinating window into history, amply backed up by first person documentation and interviews.
The Purge is here. New Orleans must die. Long after the destruction of all electronic technology, the Bright Crusade rules the world as a fundamentalist Christian theocracy. Gabriel Troy is Lord of Order for the New Orleans Principality. For years, he and his deputies have fought to keep their city safe from the attacks of the Crusade’s relentless enemies, the Troublers—heretical guerillas who reject the Crusade’s rule and the church’s strict doctrines. As their crowning achievement, Troy’s forces capture the Troublers’ local leader. The city has never been more secure. Alarming intelligence leaks from Washington: Supreme Crusader Matthew Rook plans to enact a Purge—the mass annihilation of everyone deemed a threat to the Crusade. Rook orders his forces to round up all but the blindly loyal and march them to New Orleans. Once the prisoners have been chained inside, the Crusaders will wall off the city and destroy the levees. The resulting deluge, reenacting the Biblical deluge of Noah’s time and the city’s devastation during Hurricane Katrina, will kill everyone inside. Forced to choose between the Crusade and the city he has sworn to protect, Troy and five other conflicted conspirators gird for battle, fully aware that the looming apocalypse will demand horrific choices, test their faith, and require them to join forces with their sworn enemies. -- Brett Riley
and racial justice during a critical era in southern and Appalachian history. This volume is the first comprehensive examination of that extraordinary—and often controversial—institution. Founded in 1932 by Myles Horton and Don West near Monteagle, Tennessee, this adult education center was both a vital resource for southern radicals and a catalyst for several major movements for social change. During its thirty-year history it served as a community folk school, as a training center for southern labor and Farmers' Union members, and as a meeting place for black and white civil rights activists. As a result of the civil rights involvement, the state of Tennessee revoked the charter of the original institution in 1962. At the heart of Horton's philosophy and the Highlander program was a belief in the power of education to effect profound changes in society. By working with the knowledge the poor of Appalachia and the South had gained from their experiences, Horton and his staff expected to enable them to take control of their own lives and to solve their own problems. John M. Glen's authoritative study is more than the story of a singular school in Tennessee. It is a biography of Myles Horton, co-founder and long-time educational director of the school, whose social theories shaped its character. It is an analysis of the application of a particular idea of adult education to the problems of the South and of Appalachia. And it affords valuable insights into the history of the southern labor and the civil rights movements and of the individuals and institutions involved in them over the past five decades.
"The recent 10,000 year history of climatic stability on Earth that enabled the rise of agriculture and domestication, the growth of cities, numerous technological revolutions, and the emergence of modernity is now over. We accept that in the latest phase of this era, modernity is unmaking the stability that enabled its emergence. Over the 21st century severe and numerous weather disasters, scarcity of key resources, major changes in environments, enormous rates of extinction, and other forces that threaten life are set to increase. But we are deeply worried that current responses to these challenges are focused on market-driven solutions and thus have the potential to further endanger our collective commons. Today public debate is polarized. On one hand we are confronted with the immobilizing effects of knowing "the facts" about climate change. On the other we see a powerful will to ignorance and the effects of a pernicious collaboration between climate change skeptics and industry stakeholders. Clearly, to us, the current crisis calls for new ways of thinking and producing knowledge. Our collective inclination has been to go on in an experimental and exploratory mode, in which we refuse to foreclose on options or jump too quickly to "solutions." In this spirit we feel the need to acknowledge the tragedy of anthropogenic climate change. It is important to tap into the emotional richness of grief about extinction and loss without getting stuck on the "blame game." Our research must allow for the expression of grief and mourning for what has been and is daily being lost. But it is important to adopt a reparative rather than a purely critical stance toward knowing. Might it be possible to welcome the pain of "knowing" if it led to different ways of working with non-human others, recognizing a confluence of desire across the human/non-human divide and the vital rhythms that animate the world? Our discussions have focused on new types of ecological economic thinking and ethical practices of living. We are interested in: Resituating humans within ecological systems Resituating non-humans in ethical terms Systems of survival that are resilient in the face of change Diversity and dynamism in ecologies and economies Ethical responsibility across space and time, between places and in the future Creating new ecological economic narratives. Starting from the recognition that there is no "one size fits all" response to climate change, we are concerned to develop an ethics of place that appreciates the specificity and richness of loss and potentiality. While connection to earth others might be an overarching goal, it will be to certain ecologies, species, atmospheres and materialities that we actually connect. We could see ourselves as part of country, accepting the responsibility not forgotten by Indigenous people all over the world, of "singing" country into health. This might mean cultivating the capacity for deep listening to each other, to the land, to other species and thereby learning to be affected and transformed by the body-world we are part of; seeing the body as a center of animation but not the ground of a separate self; renouncing the narcissistic defense of omnipotence and an equally narcissistic descent into despair. We think that we can work against singular and global representations of "the problem" in the face of which any small, multiple, place-based action is rendered hopeless. We can choose to read for difference rather than dominance; think connectivity rather than hyper-separation; look for multiplicity - multiple climate changes, multiple ways of living with earth others. We can find ways forward in what is already being done in the here and now; attend to the performative effects of any analysis; tell stories in a hopeful and open way - allowing for the possibility that life is dormant rather than dead. We can use our critical capacities to recover our rich traditions of counter-culture and theorize them outside the mainstream/alternative binary. All these ways of thinking and researching give rise to new strategies for going forward. Think of the chapters of this book as tentative hoverings, as the fluttering of butterfly wings, scattering germs of ideas that can take root and grow."--Publisher's website.
The Gullah people are one of our most distinctive cultural groups. Isolated off the South Carolina-Georgia coast for nearly three centuries, the native black population of the Sea Islands has developed a vibrant way of life that remains, in many ways, as African as it is American. This landmark volume tells a multifaceted story of this venerable society, emphasizing its roots in Africa, its unique imprint on America, and current threats to its survival. With a keen sense of the limits to establishing origins and tracing adaptations, William S. Pollitzer discusses such aspects of Gullah history and culture as language, religion, family and social relationships, music, folklore, trades and skills, and arts and crafts. Readers will learn of the indigo- and rice-growing skills that slaves taught to their masters, the echoes of an African past that are woven into baskets and stitched into quilts, the forms and phrasings that identify Gullah speech, and much more. Pollitzer also presents a wealth of data on blood composition, bone structure, disease, and other biological factors. This research not only underscores ongoing health challenges to the Gullah people but also helps to highlight their complex ties to various African peoples. Drawing on fields from archaeology and anthropology to linguistics and medicine, The Gullah People and Their African Heritage celebrates a remarkable people and calls on us to help protect their irreplaceable culture.
This comprehensive text is the first to introduce evocative autoethnography as a methodology and a way of life in the human sciences. Using numerous examples from their work and others, world-renowned scholars Arthur Bochner and Carolyn Ellis, originators of the method, emphasize how to connect intellectually and emotionally to the lives of readers throughout the challenging process of representing lived experiences. Written as the story of a fictional workshop, based on many similar sessions led by the authors, it incorporates group discussions, common questions, and workshop handouts. The book: describes the history, development, and purposes of evocative storytelling; provides detailed instruction on becoming a story-writer and living a writing life; examines fundamental ethical issues, dilemmas, and responsibilities; illustrates ways ethnography intersects with autoethnography; calls attention to how truth and memory figure into the works and lives of evocative autoethnographers.