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The human-animal relationship has always been characterized by a wide net of interactions and exchanges. By providing an overview of the concept of animality – and of the several meanings attached to it – this book aims at rethinking the real nature of this notion, towards a new definition of both the human and the animal. The authors highlight the need to overcome the traditional tendency to read the animal merely as a symbol, a metaphor or an allegory, whose only purpose is that of representing and negotiating human power relations of race, class, and gender. Within this context, the edited collection Bestiarium intends to contribute to the present debate on Animal Studies, by focusing on literary texts and discursive practices, which reveal the epistemological and cultural dynamics that structure the very representation of the animal.
Isaac Burns Murphy (1861–1896) was one of the most dynamic jockeys of his era. Still considered one of the finest riders of all time, Murphy was the first jockey to win the Kentucky Derby three times, and his 44 percent win record remains unmatched. Despite his success, Murphy was pushed out of Thoroughbred racing when African American jockeys were forced off the track, and he died in obscurity. In The Prince of Jockeys: The Life of Isaac Burns Murphy, author Pellom McDaniels III offers the first definitive biography of this celebrated athlete, whose life spanned the Civil War, Reconstruction, and the adoption of Jim Crow legislation. Despite the obstacles he faced, Murphy became an important figure—not just in sports, but in the social, political, and cultural consciousness of African Americans. Drawing from legal documents, census data, and newspapers, this comprehensive profile explores how Murphy epitomized the rise of the black middle class and contributed to the construction of popular notions about African American identity, community, and citizenship during his lifetime.
The folktales of A. N. Afanas’ev represent the largest single collection of folktales in any European language and perhaps in the world. Widely regarded as the Russian Grimm, Afanas’ev collected folktales from throughout the Russian Empire in what are now regarded as the three East Slavic languages, Byelorusian, Russian, and Ukrainian. The result of his own collecting, the collecting of friends and correspondents, and in a few cases his publishing of works from earlier and forgotten collections is truly phenomenal. In his lifetime, Afanas’ev published more than 575 tales in his most popular and best-known work, Narodnye russkie skazki. In addition to this basic collection he prepared a volume of Russian legends, many on religious themes, an anthology of mildly obscene tales, and voluminous writings on Slavic folk life and Slavic mythology. His works were subject to the strict censorship of ecclesiastical and state authorities that lasted until the demise of the Soviet Union at the end of the twentieth century. Overwhelmingly, his particular emendations were of a stylistic nature, while those of the censors mostly concerned content. The censored tales are generally not included. Up to now, there has been no complete English-language version of the Russian folktales of Afanas’ev. This translation is based on L. G. Barag and N. V. Novikov’s edition (Moscow: Nauka, 1984-1986), widely regarded as the authoritative edition. The present edition includes commentaries to each tale as well as its international classification number.
“In Marxist anthropological theory, shamanism represented one of the early forms of religion that later gave rise to more sophisticated beliefs in the course of human advancement … The premise of Marxism was that eventually, at the highest levels of civilization, the sacred and religion would eventually die out” (Znamenski, 2007, p.322). Though history has of course since disproved this, the theory clearly had a great bearing on what was written in the former Soviet Union about shamanism, and also on people’s attitudes in the former Soviet Republics towards such practices. On the other hand, it has been suggested that “all intellectuals driven by nationalist sentiments directly or indirectly are always preoccupied with searching for the most ancient roots of their budding nations in order to ground their compatriots in particular soil and to make them more indigenous” (Znamenski, 2007, p.28). Although this might apply to searching for the roots of Christianity in Georgia, when it comes to searching for the roots of pagan practices, interest on the part of the people of Georgia is generally speaking not so forthcoming. This impasse, coupled with the effects of the repressions against religions, including shamanism, unleashed by the Soviet government between the 1930s and 1950s, along with the recent surge of interest in the Georgian Orthodox church, a backlash to the seventy years of officially sanctioned atheism, makes research into the subject no easy business. However, hopefully this study will at least in some small way help to set the process in motion.
With his eyes open, what was he planning to do in this ancient room?
First Published in 2008. Routledge is an imprint of Taylor & Francis, an informa company.
"Eight short read-aloud plays with engaging activities that build reading skills, add spark to social studies lessons, and explore diverse cultures"--Cover
A former detective investigates a deadly diamond heist among New York’s Hassidic community in this “big, bright and successfully old-fashioned” thriller (Publishers Weekly). Dov Taylor is an ex-cop. He’s also an ex-husband, ex-drinker, and ex-observant Jew. The way he sees it, he doesn’t have much to offer anybody. So he’s surprised when he gets a summons from a rabbi in Brooklyn: A Hassidic man has been murdered during the theft of a priceless diamond, and the rabbi believe Dov is the man to solve the crime. Why Dov? Generations ago, his ancestor was a famous Polish mystic—a zaddik—revered for his ability to discern the truth. Perhaps some of that wisdom would whisper down the decades and help Dov see what others cannot. Despite his skepticism, Dov soon finds himself heading deep into Manhattan’s Diamond District, the feuding of rival Hassidic clans, and a family connection to the missing diamond that reaches back to Napoleonic Poland.
This book offers new, often unexpected, but always intriguing portraits of the writers of classic fairy tales. For years these authors, who wrote from the sixteenth to the nineteenth centuries, have been either little known or known through skewed, frequently sentimentalized biographical information. Jacob and Wilhelm Grimm were cast as exemplars of national virtues; Hans Christian Andersen's life became—with his participation—a fairy tale in itself. Jeanne-Marie Leprince de Beaumont, the prim governess who wrote moral tales for girls, had a more colorful past than her readers would have imagined, and few people knew that nineteen-year-old Marie-Catherine d'Aulnoy conspired to kill her much-older husband. Important figures about whom little is known, such as Giovan Francesco Straparola and Giambattista Basile, are rendered more completely than ever before. Uncovering what was obscured for years and with newly discovered evidence, contributors to this fascinating and much-needed volume provide a historical context for Europe's fairy tales.