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Mark My Words traces settler colonialism as an enduring form of gendered spatial violence, demonstrating how it persists in the contemporary context of neoliberal globalization. In a strong and lucid voice, Mishuana Goeman provides close readings of literary texts, arguing that it is vital to refocus the efforts of Native nations beyond replicating settler models of territory, jurisdiction, and race.
Official book of Knutpunkt 2014. Published in conjunction with the Knutpunkt 2014 conference.
Long, long before the Information Age ended, young Hildegard of Bingen finds beauty in the moral and spiritual ruins of her medieval world. In her forty-third year, she inscribes her cosmic visions into Scivias, an indescribably beautiful codex of writing and illuminations thought to be destroyed during the evacuation of Earth. In a sea cave with cracked amethyst walls on Avaaz, Pinky Agarwalia discovers fragments of this visionary text containing hitherto unknown pathways to a lost vision of human co-existence with plants and non-humans - and the seeds of its rebirth on Avaaz. Bursting with mythic quantum energy, Hildegard's vital linguistic potion viriditas, threaded throughout her communiques, is a lush, verdant, renewable life-force. Her ecological message may be just the magic needed for rebirth on Avaaz. Hildegard's mystic toolkit for the future includes a cosmology, medicine, a morphology of crystals, recipes - and the symbols of a new language. As Pinky Agarwalia traces the diagrams with her fingertip, she suddenly understands - a vision that appears without warning in her own mind - that she must first immerse these materials in water, a guarded substance. In the water, the molecules of the hidden language dissolve, freeze then reconfigure into new shapes, the crystalline language communicated not through sound but by feeling and light. Lingua Ignota, Hildegard's mysterious invented 'unknown language', arrives just in time for a world in flux, one whose coordinates are being recast.
Sisters Lark and Clef have spent their lives honing their bodies for sleight, an interdisciplinary art form that combines elements of dance, architecture, acrobatics, and spoken word. After being estranged for several years, the sisters are reunited by a deceptive and ambitious sleight troupe director named West who needs the sisters' opposing approaches to the form--Lark is tormented and fragile, but a prodigy; Clef is driven to excel, but lacks the spark of artistic genius. When a disturbing mass murder makes national headlines, West seizes on the event as inspiration for his new performance, one that threatens to destroy the very artists performing it. In language that is at once unsettling and hypnotic, Sleight explores ideas of performance, gender, and family to ask the question: what is the role of art in the face of unthinkable tragedy? Kirsten Kaschock has earned degrees from Yale University, the University of Iowa, Syracuse University, and the University of Georgia. The author of two collections of poetry, Unfathoms and A Beautiful Name for a Girl, she resides in Philadelphia, Pennsylvania, where she is currently a doctoral fellow in dance at Temple University.
This ground-breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. Grande asserts that, with few exceptions, the matters of Indigenous people and Indian education have been either largely ignored or indiscriminately absorbed within critical theories of education. Furthermore, American Indian scholars and educators have largely resisted engagement with critical educational theory, tending to concentrate instead on the production of historical monographs, ethnographic studies, tribally-centered curricula, and site-based research. Such a focus stems from the fact that most American Indian scholars feel compelled to address the socio-economic urgencies of their own communities, against which engagement in abstract theory appears to be a luxury of the academic elite. While the author acknowledges the dire need for practical-community based research, she maintains that the global encroachment on Indigenous lands, resources, cultures and communities points to the equally urgent need to develop transcendent theories of decolonization and to build broad-based coalitions.
Leaving on Top: Graceful Exits for Leaders explores what it means to move on from a career with a class and a view for what?s next. While most graceful exiters pursue a variety of interests throughout their professional lifetime, others are content to reach the top and then cling to it. Through this research, David Heenan has found that most leaders can be categorized into four exiting types: Timeless wonders: With their skills very much intact, these white-haired prodigies have no need to call it quits. Aging Despots: Reluctant to leave the spotlight, they are past their prime and should turn the reigns over to a new generation. Comeback Kids: Whether to return their enterprises to their former glory, or simply save themselves from boredom, these once-departed leaders have returned with a vengeance. Graceful Exiters: Quitting while ahead, they leave a sterling reputation as they move on. Heenan understands how to exit gracefully from his profession?he?s done it several times. In Leaving On Top, he pairs wisdom derived from his experience with dozens of high-profile exits, both graceful and untimely. Heenan?s examination includes ten exiting lessons from leaders of industry, such as: Know Thy Situation: Situations change, and the intuitive know when a great career has fizzled. Take Risks: Accept change as a natural part of your transition, push your comfort zone to confront new challenges. Keep Good Company: Build alliances to help plan your exit strategy, then stay connected. Keep Learning: Graceful exiters remain curious. They are intellectually interested, alert, and adaptable. Know When to Walk Away: Blind determination often backfires. Don?t let professional success cloud your personal life.
If it can be said that Native culture is hidden behind the facade of mainstream America, there is a facet of that culture hidden even to many Native Americans. One of today's generation of outstanding Native writers, Esther Belin is an urban Indian. Raised in the city, she speaks with an entirely different voice from that of her reservation kindred as she expresses herself on subjects of urban alienation, racism, sexism, substance abuse, and cultural estrangement. In this bold new collection of poems, Belin presents a startling vision of urban California—particularly Los Angeles—contrasted with Navajo life in the Four Corners region. She presents aspects of Diné life and history not normally seen by readers accustomed to accounts written by Navajos brought up on the reservation. Her work reveals a difference in experience but a similarity in outlook. Belin's poems put familiar cultural forms in a new context, as Coyote "struts down east 14th / feeling good / looking good / feeling the brown." Her character Ruby dramatizes the gritty reality of a Native woman's life ("I laugh / sit / smoke a Virginia Slim / and talk to the spirits"). Her use of Diné language and poignant descriptions of family life will remind some of Joy Harjo's work, but with every turn of the page, readers will know that Belin is making her own mark on Native American literature. From the Belly of My Beauty is also a ceremony of affirmation and renewal for those Native Americans affected by the Federal Indian Relocation Program of the 1950s and '60s, with its attempts to "assimilate" them into the American mainstream. They have survived by remembering who they were and where they came from. And they have survived so that they might bear witness, as Esther Belin so powerfully does. Belin holds American culture accountable for failing to treat its indigenous peoples with respect, but speaks for the ability of Native culture to survive and provide hope, even for mixed-blood or urban Indians. She is living proof that Native culture thrives wherever its people are found.
*Spell-poems take us into a realm where words can influence the universe.* *Spells* brings together contemporary voices exploring the territory where justice, selfhood and the imagination meet the transformative power of the occult. These poems unmake the world around them so that it might be remade anew. Contributors include: Kaveh Akbar, Rachael Allen, Nuar Alsadir, Khairani Barokka, Emily Berry, A.K. Blakemore, Jen Calleja, Anthony Vahni Capildeo, CAConrad, Livia Franchini, Alexis Pauline Gumbs, Will Harris, Lucy Ives, Rebecca May Johnson, Bhanu Kapil, Amy Key, Daisy Lafarge, Ursula K. Le Guin, Canisia Lubrin, Karen McCarthy Woolf, Lucy Mercer, Hoa Nguyen, Nat Raha, Nisha Ramayya, Ariana Reines, Tai Shani & Jane Yeh
‘Mana’, a term denoting spiritual power, is found in many Pacific Islands languages. In recent decades, the term has been taken up in New Age movements and online fantasy gaming. In this book, 16 contributors examine mana through ethnographic, linguistic, and historical lenses to understand its transformations in past and present. The authors consider a range of contexts including Indigenous sovereignty movements, Christian missions and Bible translations, the commodification of cultural heritage, and the dynamics of diaspora. Their investigations move across diverse island groups—Papua New Guinea, Solomon Islands, Vanuatu, Fiji, Tonga, Samoa, Hawai‘i, and French Polynesia—and into Australia, North America and even cyberspace. A key insight that the volume develops is that mana can be analysed most productively by paying close attention to its ethical and aesthetic dimensions. Since the late nineteenth century, mana has been an object of intense scholarly interest. Writers in many fields including anthropology, linguistics, history, religion, philosophy, and missiology have long debated how the term should best be understood. The authors in this volume review mana’s complex intellectual history but also describe the remarkable transformations going on in the present day as scholars, activists, church leaders, artists, and entrepreneurs take up mana in new ways.