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Kelli D. Zaytoun draws on Gloria Anzaldúa's thought to present a radically inclusive and expansive approach to selfhood, creativity, scholarship, healing, coalition-building, and activism. Zaytoun focuses on Anzaldúa's naguala/ shapeshifter, a concept of nagualismo. This groundbreaking theory of subjectivity details a dynamic relationship between “inner work” and "public acts" that strengthens individuals' roles in social and transformative justice work. Zaytoun's detailed emphasis on la naguala, and Nahua metaphysics specifically, brings much needed attention to Anzaldúa's long-overlooked contribution to the study of subjectivity. The result is a women and queer of color, feminist-focused work aimed at scholars in many disciplines and intended to overcome barriers separating the academy from everyday life and community. An original and moving analysis, Shapeshifting Subjects draws on unpublished archival material to apply Anzaldúa's ideas to new areas of thought and action.
In Shapeshifters Aimee Meredith Cox explores how young Black women in a Detroit homeless shelter contest stereotypes, critique their status as partial citizens, and negotiate poverty, racism, and gender violence to create and imagine lives for themselves. Based on eight years of fieldwork at the Fresh Start shelter, Cox shows how the shelter's residents—who range in age from fifteen to twenty-two—employ strategic methods she characterizes as choreography to disrupt the social hierarchies and prescriptive narratives that work to marginalize them. Among these are dance and poetry, which residents learn in shelter workshops. These outlets for performance and self-expression, Cox shows, are key to the residents exercising their agency, while their creation of alternative family structures demands a rethinking of notions of care, protection, and love. Cox also uses these young women's experiences to tell larger stories: of Detroit's history, the Great Migration, deindustrialization, the politics of respectability, and the construction of Black girls and women as social problems. With Shapeshifters Cox gives a voice to young Black women who find creative and non-normative solutions to the problems that come with being young, Black, and female in America.
There is something about a shapeshifter—a person who can transform into an animal—that captures our imagination; that causes us to want to howl at the moon, or flit through the night like a bat. Werewolves, vampires, demons, and other weird creatures appeal to our animal nature, our “dark side,” our desire to break free of the bonds of society and proper behavior. Real or imaginary, shapeshifters lurk deep in our psyches and remain formidable cultural icons. The myths, magic, and meaning surrounding shapeshifters are brought vividly to life in John B. Kachuba’s compelling and original cultural history. Rituals in early cultures worldwide seemingly allowed shamans, sorcerers, witches, and wizards to transform at will into animals and back again. Today, there are millions of people who believe that shapeshifters walk among us and may even be world leaders. Featuring a fantastic and ghoulish array of examples from history, literature, film, TV, and computer games, Shapeshifters explores our secret desire to become something other than human.
After 'Hit Man' The New York Times bestseller Confessions of an Economic Hit Man documents John Perkins’ extraordinary career as a globe-trotting economic hit man. Perkins’ insider’s view leads him to crisis of conscience--to the realization that he must devote himself to work which will foster a world-wide awareness of the sanctity of indigenous peoples, their cultures, and their environments. Perkins’ books demonstrate how the age-old shamanic techniques of some of the world’s most primitive peoples have sparked a revolution in modern concepts about healing, the subconscious, and the powers each of us has to alter individual and communal reality. Many indigenous cultures practice shapeshifting. Native American hunters take on the spirit of their prey to ensure a successful hunt; Asian medicine men “ingest” a sickness to heal the one afflicted; Amazon warriors become jaguars to soundlessly travel the jungle. Those who shapeshift understand that all of life is energy and that by focusing your intent you can change energetic patterns, rendering a new form. Shapeshifting can occur on three levels: cellular--transforming from human to plant or animal; personal--becoming a new self or leaving an addiction behind; and institutional--creating a new business or cultural identity. Since 1968, master shamans in Africa, Asia, the Middle East, and the Americas have been training John Perkins to teach the industrial world about the powerful techniques involved in shapeshifting. His groundbreaking book takes you to deserts and jungles, mountains and oceans, medical research centers and corporate board rooms to learn the step-by-step methods of this practice that integrates ancient and modern techniques to bring about profound healing.
SHAPESHIFTERS are people with animal medicine, people who can connect with and use their animal powers. Those with access to this magical power can shift mentally, astrally, or even physically into their power animal or totem. Rosalyn Greene's ability to shift, both mentally and astrally, combined with her extensive study of the secret shapeshifting folklore, has resulted in this fascinating examination of all aspects and forms of shifting. This unique book helps you realize your potential for being a shapeshifter, giving detailed explanations about how the various forms of shifting occur. She shows you how to distinguish powerful visions, anxiety attacks, and imagination from real shifting, as well as how to recognize the warning signs of an imminent shift. Since there can be dangers and risks on both the mundane and psychic levels when you pursue the path of a shifter, many of the potential dangers associated with specific practices are carefully outlined. Shapeshifting is a spiritual journey, a very tough one, but very rewarding, linking us with both the fundamental power of animals and with the higher self. It has a purpose and reality far beyond simply using shifter abilities for earthly benefits; it can lead us through the unseen veil that separates us from our Selves.
Llyn Roberts shares her years of experience with indigenous healers, shamans, and Elders who come from cultures that know how to shapeshift realities. She translates ancient techniques into easy to understand modern practices that you can use every day to transform personal imbalances, open to your life purpose, deepen your relationship with spirit and nature, and reclaim your power to make a positive difference in the world.
Shape-Shifting Capital: Spiritual Management, Critical Theory, and the Ethnographic Project is positioned at the intersection of anthropology, critical theory, and philosophy of religion. First, González explores the phenomena of “workplace spirituality” in a language that is accessible to a general readership. Taking contemporary trends in organizational management as a case study, he argues, by way of a detailed ethnographic study of practitioners of workplace spirituality, that the conceptual and institutional boundaries between religion, science, and capitalism are being redrawn by theologized management appropriations of tropes borrowed from creativity theory and quantum mechanics. Second, González makes a case for a critical anthropology of religion that combines existential concerns for biography and intentionality with poststructuralist concerns for power, arguing that the ways in which the personalization of metaphor bridges personal and social histories also helps bring about broader epistemic shifts in society. Finally, in a postsecular age in which capitalism itself is explicitly and confidently “spiritual,” González suggests that it is imperative to reorient our critical energies towards a present day evaluation of postmodern capitalism’s boundary-blurring. González further argues that the kind of “existential deconstruction” performed by what he calls “existential archeology” can serve the needs of any social criticism of neoliberal “religion” and corporate spirituality.
In Carnalities, Mariana Ortega presents a phenomenological study of aesthetics grounded in the work of primarily Latinx artists. She introduces the idea of carnal aesthetics informed by carnalities, creative practices shaped by the self’s affective attunement to the material, cultural, historical, communal, and spiritual. For Ortega, carnal aesthetics offers a way to think about the affective and bodily experiences of racialized selves. Drawing on Gloria Anzaldúa, Chela Sandoval, José Esteban Muñoz, Alia Al-Saji, Helen Ngo, Maurice Merleau-Ponty, Roland Barthes, and others, Ortega examines photographic works on Latinx subjects. She analyzes the photography of Laura Aguilar, Verónica Gabriela Cárdenas, and Susan Meiselas, among others, theorizing photography as a carnal, affective medium that is crucial for processes of self-formation, resistance, and mourning in Latinx life. She ends with an intimate reading of photography through a reflection of her own crossing from Nicaragua to the United States in 1979. Motivated by her experience of loss and exile, Ortega argues for the importance of carnal aesthetics in destabilizing and transforming normative, colonial, and decolonial subjects, imaginaries, and structures.
The Crown is the bedrock of Westminster-style democracies, yet its meanings, powers and effects are opaque and little understood.
A dramatic story of love, loss, and Druid magic, Anne Cleve's journal strangely echoes Nikki Helmik's own struggle to resolve the crises in her life. Haunted and inspired by her ancestor, Nikki becomes a Druid magician, resolving for herself the deadly attraction between power and love.