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We are all beautiful souls made in the image of God, full of inherent value, dignity, and worth. Yet we may struggle to accept this truth because our attention is often diverted to focus solely on outward appearances and behaviors. In other words, we all live with some degree of ignorance of our soul consciousness. We may get glimpses of it, but we never attain the full extent because physical, emotional, and psychological issues cloud our vision of who we truly are. For example, diseases and illnesses do afflict us in the body. We do feel physical and emotional pain with so much intensity at times that we believe it is going to break us in two. At times, our lungs may struggle to take a breath, or hunger and diseases cause our stomach, intestines, bones, muscles, and blood to scream in agony. These experiences might make us question whether or not we are the soul whom God has created. However, this illusion lies not in the suffering, pain, and agony we experience, but rather, it is in the perception that there is nothing more to us than an emotional, intellectual, and physical body. Indeed, physical and emotional pain and suffering can temporarily drown out the cry of our soul, but our soul is never silenced. Furthermore, the truth is that the greatest strength of who we are as souls lies in our ability to transform and transcend physical, emotional, and psychological limitations. The greatest effect hearing the cries of our ancestors has on us not only comes from getting in touch with our own soul’s voice but also awakens us to hear the cries of those who have no voice today. There has always existed in society a pattern of disenfranchising the weak and wounded—people who have been labeled as unlovable, untouchable, and therefore, unreachable. For some, disenfranchisement was due to their disease or illness. For others, it was due to their poverty. Still for others, it was due to their gender, race, religion, politics, or social class. Many in society preferred such people not to be seen, let alone heard from. However, just as the cries of our ancestors and those who have been the victims of crimes against humanity can never be silenced, and so, too, are the cries of the disenfranchised heard above the din of everyday life. Their cries are not only heard deep within the soul but their pain is also given a voice through those who speak for them.
"Beautifully written and wise … [Martin Prechtel] offers stories that are precious and life-sustaining. Read carefully, and listen deeply."—Mary Oliver, National Book Award and Pulitzer Prize winner Inspiring hope, solace, and courage in living through our losses, author Martín Prechtel, trained in the Tzutujil Maya shamanic tradition, shares profound insights on the relationship between grief and praise in our culture--how the inability that many of us have to grieve and weep properly for the dead is deeply linked with the inability to give praise for living. In modern society, grief is something that we usually experience in private, alone, and without the support of a community. Yet, as Prechtel says, "Grief expressed out loud for someone we have lost, or a country or home we have lost, is in itself the greatest praise we could ever give them. Grief is praise, because it is the natural way love honors what it misses." Prechtel explains that the unexpressed grief prevalent in our society today is the reason for many of the social, cultural, and individual maladies that we are currently experiencing. According to Prechtel, "When you have two centuries of people who have not properly grieved the things that they have lost, the grief shows up as ghosts that inhabit their grandchildren." These "ghosts," he says, can also manifest as disease in the form of tumors, which the Maya refer to as "solidified tears," or in the form of behavioral issues and depression. He goes on to show how this collective, unexpressed energy is the long-held grief of our ancestors manifesting itself, and the work that can be done to liberate this energy so we can heal from the trauma of loss, war, and suffering. At base, this "little book," as the author calls it, can be seen as a companion of encouragement, a little extra light for those deep and noble parts in all of us.
Provides a Native American perspective on the history of North America.
"Two small boys stand on a rubbish heap and look into the future. One boy is excited, he is beginning school; the other, his brother, is an apprentice carpetner. Together, they will serve their country--the teacher and the craftsman. But this is Kenya and times are against them. In the forests, the Mau Mau are waging war against the white government, and two brothers, Njoroge and Kamau, and the rest of their family, need to decide where their loyalties lie. For the practical man, the choice is simple, but for Njoroge, the scholar, the dream of progress through learning is a hard one to give up"--P. [4] of cover.
Exactly who are the Ancestors? This book discusses the role and function of the Ancestors in our everyday lives while detailing the proper way to propitiate them. Included are Offerings, Prayers and Reverence as well as the procedure for establishing the ancestor altar.
For Fauziya Kassindja, an idyllic childhood in Togo, West Africa, sheltered from the tribal practices of polygamy and genital mutilation, ended with her beloved father's sudden death. Forced into an arranged marriage at age seventeen, Fauziya was told to prepare for kakia, the ritual also known as female genital mutilation. It is a ritual no woman can refuse. But Fauziya dared to try. This is her story--told in her own words--of fleeing Africa just hours before the ritual kakia was to take place, of seeking asylum in America only to be locked up in U.S. prisons, and of meeting Layli Miller Bashir, a law student who became Fauziya's friend and advocate during her horrifying sixteen months behind bars. Layli enlisted help from Karen Musalo, an expert in refugee law and acting director of the American University International Human Rights Clinic. In addition to devoting her own considerable efforts to the case, Musalo assembled a team to fight with her on Fauziya's behalf. Ultimately, in a landmark decision in immigration history, Fauziya Kassindja was granted asylum on June 13, 1996. Do They Hear You When You Cry is her unforgettable chronicle of triumph.
Newly appointed Detective Inspector Gemma James has never thought to question her friend Hazel Cavendish about her past. So it is quite a shock when Gemma learns that their holiday retreat to a hotel in the Scottish Highlands is, in fact, Hazel's homecoming -- and that fellow guest Donald Brodie was once Hazel's lover, despite a vicious, long-standing feud between their rival, fine whiskey distilling families. And the fires of a fierce and passionate affair may not have burned out completely -- on Brodie's part at least, since he's prepared to destroy Hazel's marriage to win back his "Juliet." But when a sudden, brutal murder unleashes a slew of sinister secrets and long-seething hatreds, putting Hazel's life in peril, Gemma knows she will need help unraveling this very bloody knot -- and calls for the one man she trusts more than any other, Duncan Kincaid, to join her far from home ... and in harm's way.
We are familiar with the importance of 'progress' and 'change'. But what about loss? Across the world, from Beijing to Birmingham, people are talking about loss: about the loss that occurs when populations try to make new lives in new lands as well as the loss of traditions, languages and landscapes. The Geography of Nostalgia is the first study of loss as a global and local phenomenon, something that occurs on many different scales and which connects many different people. The Geography of Nostalgia explores nostalgia as a child of modernity but also as a force that exceeds and challenges modernity. The book begins at a global level, addressing the place of nostalgia within both global capitalism and anti-capitalism. In Chapter Two it turns to the contested role of nostalgia in debates about environmentalism and social constructionism. Chapter Three addresses ideas of Asia and India as nostalgic forms. The book then turns to more particular and local landscapes: the last three chapters explore the yearnings of migrants for distant homelands, and the old cities and ancient forests that are threatened by modernity but which modern people see as sites of authenticity and escape. The Geography of Nostalgia is a reader friendly text that will appeal to a variety of markets. In the university sector it is a student friendly, interdisciplinary text that will be welcomed across a broad range of courses, including cultural geography, post-colonial studies, landscape and planning, sociology and history.