- Episode 5: Fear and Loathing on the Little Bighorn (Primary)
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- Type: Sound Created on: 2018 Creator: Neil Silberman and Angela Labrador
- Coherit Associates Publication date: 2018
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- indigenous peoples
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In the middle of the Crow Indian Reservation in southeast Montana stands
a solid stone house that has seen its share of ghostly happenings.
Mysterious lights, creaking footsteps, doorknobs mysteriously turning,
sudden shrieks, and doors slamming—even the terrifying apparition of a
headless cavalryman who silently passes through the building’s walls.
Little wonder that many have claimed that the building is haunted.
Standing at the edge of a national military cemetery, the “Old Stone
House” was used to temporarily store the bodies of military veterans
awaiting burial. Yet restless spirits roam far beyond the stone house
and the cemetery grounds. Supernatural visions of violence, pain, dread,
and panic repeatedly materialize across the nearby hills, gullies, and
broad river valley beyond.
Members of the Crow nation were the first to notice the apparitions. Soon after the cemetery was established and the stone house was built for its superintendent in 1894, the Crow dubbed the caretaker “the Ghost Herder.” They believed that his daily routine of lowering the American flag at sunset and raising it again in the morning was a silent signal to the spirits of the dead that they were free to wander in the darkness—and that they should return to their graves when the sun rose again.
Many years later, when visitors began to arrive every summer, the disturbing spirit visions grew much more frequent. Night time specters of Indian warriors charging on horseback; mysterious chills felt in certain locations; and the garbled murmuring of confused and panicked voices heard across the battlefield. Psychics and ghost hunters descended on the site and reported visions of men fleeing in confusion, desperately screaming for help. The supernatural vibrations were reportedly chaotic, filled with emotions of fear and dread.
Yet this could hardly be a coincidence for a piece of land that witnessed a scene of unspeakable violence. Officially transferred from the Department of War to the National Park Service in 1940, today it is known as the Little Bighorn Battlefield, although it still lives on in schoolbooks and myths as the site of Custer’s Last Stand.
Welcome to Places of Legend, a podcast that digs into places with stories. Stories that are shared in schoolyards, on sidewalks, in urban legends, age-old superstitions, and internet memes. Let’s call it Cultural Heritage with a weird and unexpected twist. The legends can be scary. They can be hilarious or grotesque, and the truth behind them is almost always hidden. Places of Legend will offer up stories that pull back the curtain at famous historic sites around the country—historic places with very different stories to tell.
I’m Angela Labrador and with my colleague and author Neil Silberman, we hope to turn your ideas about America’s places of legend upside down. In this episode, our Place of Legend is the Little Bighorn Battlefield in southeastern Montana, a unit of the US National Park Service, which hosts 400,00 visitors every year. It’s an iconic place of American history, best known as the site of the greatest Native American victory over the military forces of US westward expansion. On June 25,1876, Lieutenant General George Armstrong Custer and more than 200 of his men of the 7th Cavalry were killed by Lakota Sioux and Cheyenne warriors on and around a spot now marked by a granite obelisk—at the summit of a low rise that has come to be known as Last Stand Hill.
The bloody encounter called “Custer’s Last Stand” has long claimed a place in American popular culture and in its national myth. The image of blue-garbed cavalrymen surrounded and besieged by Indian warriors on horseback has been reenacted again and again in Wild West shows, dime novels, stage plays, comic books, and Hollywood films. Originally these depictions stressed the martyrdom of a brave military hero and his troops to the righteous cause of manifest destiny. However, its meaning eventually reversed in the Vietnam era, transforming Custer into an imperialist villain—a symbolic object of scorn especially for the growing American Indian Movement, as in author and activist Vine Deloria Jr.’s influential 1969 manifesto, Custer Died for Your Sins.
Mythology and shifting meanings aside, the historical background of this fateful encounter between cavalrymen and Plains Indians is clearer. In the spring of 1876 the nation was preparing to celebrate its 100th anniversary in a self-congratulatory exposition in Philadelphia. Meanwhile, the U.S. Army was far away in the Dakota Territory preparing for what has been called its Centennial Campaign – a military expedition to put an end to the trouble in Indian Country.
Some years earlier in 1868, the Great Sioux Reservation had been established as part of the Fort Laramie peace treaty negotiations. The treaty set aside the western half of South Dakota for the Lakota Sioux. It also recognized the Lakota’s land and hunting rights in unceded territories further west and promised the payment of annuities to Lakota who settled on the reservation. The treaty also forbade white men to cross into the reservation, unless they were federal officials.
Enter Lieutenant Colonel George Armstrong Custer, an impatient and flamboyant character who sported long blond locks, a full blond mustache, and a brilliant red scarf above his fringed buckskin jacket. In 1874, he led the Black Hills Expedition into the sacred lands of the Lakota – and deep into the territory of the Great Sioux Reservation. His mission was twofold: first, to establish a fort in the uncharted Black Hills and second, to investigate whether there was any gold in them there hills. After establishing camp at a site modestly named Custer Park, the fateful discovery of gold was made on the nearby banks of French Creek.
And just like that – a gold rush was on. As civilian prospectors illegally poured across the border seeking riches, the Army struggled to maintain the reservation’s border. However, the eviction of white Americans by the US Army was politically unsavory. When a Lakota delegation reached Washington DC to appeal to President Grant to honor the treaty, the administration countered with a degrading offer to relocate the Lakota to Oklahoma, conveniently putting the sacred Black Hills in federal hands. The insulted delegates refused.
Predictably, resentment toward the government grew among the Plains Indians as it became clear that the US simply did not honor any Indian treaty. It’s important to note that not every Lakota lived on The Great Sioux Reservation. In fact, the Fort Laramie Treaty drove a wedge between those who chose to live on the reservation and the thousands of Lakota who continued to live outside its boundaries. Among the so-called “free” Lakota were Sitting Bull and Crazy Horse, whose calls to preserve traditional Lakota culture, even if it meant through violent resistance, were attracting a following.
In 1875, the federal government issued the free Lakota an ultimatum: settle on the reservation or be declared enemies of the state. The Lakota perceived the threat as nonsense. The US government, on the other hand, saw it as the perfect excuse to get their hands on the Black Hills and all its gold.
Thus a military plan was hatched to locate the renegade Lakota in the dead of winter when they would be unable to escape their camp. However, they weren’t found until summer near the Little Bighorn River, where they had joined forces with Northern Cheyenne warriors. The 7th Cavalry under Custer’s command was given orders to spy on the Indians in preparation for a coordinated assault with two other large cavalry columns who were on their way.
But Custer, seeing another opportunity to garner fame as a great Indian fighter, impulsively attacked the village of 7-10,000 individuals without waiting for his reinforcements. The rest, as they say, was history.
The battle that erupted on the ridge overlooking the valley lasted barely an hour, but it was not until two days later that the full extent of the carnage was known. When the reinforcements that were intended to join with Custer in the attack finally arrived, they were instead given the gruesome task of burying the stripped, scalped, and mutilated bodies of Custer’s detachment that lay scattered down the slopes of what they call, Last Stand Hill.
The Lakota and Cheyenne had beaten back the American forces. How could this have happened? What actually had unfolded on Last Stand Hill?
Custer had divided the 7th cavalry into 4 parts. Since none of the men under Custer’s immediate command survived, there were no U.S. Army witnesses to Custer’s final movements. The only evidence appeared to be the position of the corpses on the slopes of Last Stand Hill. Of course there were many Native American witnesses and survivors, but their testimonies were discounted as biased.
At the time, most Americans had faith in the Manifest Destiny of their nation to conquer the continent and supposedly civilize the Indigenous peoples who had lived there for millennia. And thus, in the American public imagination at least, the death of Custer and his troops was imagined to be a martyrdom to that cause—a courageous fight to the death of modern day Crusaders against infidels, righteously sacrificing their lives for the great cause of Western Expansion, despite overwhelming odds.
Custer’s martyrdom encouraged Americans to maintain faith in a nation that would some day extend from sea to shining sea. Saloons and barrooms across the country patriotically hung Otto Becker’s melodramatic lithograph of “Custer’s Last Fight”-- distributed by the Anheuser-Busch Brewing Association . It vividly depicted a cluster of brave U.S. soldiers shooting back heroically at the savages who threatened to overwhelm them, with Custer himself in the center, his right arm raised high in defiance wielding a cavalry sword.
That popular image of civilization desperately fighting the forces of savagery helped transform Custer’s Last Stand into a metaphor of America’s civilizing mission and the sacrifices that it required. But there was another version of the events that received little notice. Lakota and Cheyenne eyewitnesses told stories of that fateful day that became oral tradition, passed down from one generation to the next. They produced dozens of drawings on paper, even on the pages of empty ledger books obtained from traders and reservation stores.
These stories and drawings told a different story – one that was decidedly unheroic. They recalled an inexplicable mental breakdown of the last surviving cavalry forces. The drawings showed Custer’s soldiers as confused, disorganized, and shot down as they fled in panic. But few military historians took them as accurate historical records. They were dismissed as crude and undependable Indian propaganda. It seemed that no one possessed indisputable evidence of exactly what had happened on Last Stand Hill.
Sometimes unexpected natural forces can expose long-hidden secrets. That was certainly the case with the wildfire that swept across the Little Bighorn Battlefield in the summer of 1983. Decades of thick prairie grass was suddenly burnt off, exposing relics and human bone fragments that had been hidden in the undergrowth for more than a hundred years. A local archaeologist, Richard Fox, was called in by the park superintendent to assess what should be done. Fox found so many remains from the Custer Battle that he recommended a full scale archaeological investigation; the valuable clues to the mysteries of the Custer battle had to be carefully identified and mapped.
By the following summer, Fox was joined by Douglas Scott of the National Park Service Midwestern Archaeological Center, who was a pioneer of battlefield archaeology. But this was no ordinary archaeological dig, excavating deep into the ground. The artifacts were all on or close to the surface—and thus an ingenious, if highly unconventional technique was used.
For decades relic hunters had roamed over the battlefield, haphazardly picking up bullets and shell casings they found in the prairie grass as personal souvenirs. But with the extent of the ground that now lay exposed, the search had to be much more systematic. The archaeologists recruited a team of metal detectorists who were more used to combing beaches than battlefields, and instructed them in a totally new teamwork approach. Moving in formation across carefully mapped sectors of the battlefield, a line of metal detectorists spaced five yards apart waved their detectors over the surface, placing small day-glo flags where they heard tell-tale beeps.
Those spots, most of which revealed bullets or shell casings, were then carefully excavated by other team members, who precisely recorded the location and orientation in the ground of the bullets and shells. At the same time, a team of forensic anthropologists recovered human bone fragments, mapping their location in relation to the small marble memorial markers that were placed soon after the battle to mark the spots where Custer and his men reportedly fell.
Hundreds of artifacts and bone fragments were uncovered, but the recovery was just the start of solving the mystery of Custer’s Last Stand. Ballistics experts were called in to identify the various weapons used to reveal a clear difference between the cavalrymen and the Indians. While the native forces had used a variety of weapons, the besieged cavalry used standard issue Springfield carbines and Colt .45 pistols. This recognition would be enough to distinguish between the opposing forces—but—and this is a huge “but”-- in a battle that lasted only one hour, it would not be enough to more precisely reconstruct the movements of individuals, which would be key to unraveling the mystery of the events of the Last Stand.
With the assistance of the Nebraska State Patrol Crime Lab, the finds from the Little Bighorn battlefield were examined for their unique ballistic signature, making it possible to identify and trace the movement of individual guns. And like the meticulous forensic reconstruction of a crime scene, the archaeologists were able to create a computer simulation of the movement of both Indian and cavalry bullets and shell cases across the battlefield. And that computer simulation produced a surprising reconstruction of the bloody course of the Custer battle that dramatically contradicted the myth of the heroic Last Stand.
Over the years, many excuses have been made for Custer’s humiliation and the death of his troops at the hands of Lakota and Cheyenne warriors. Aside from Custer’s sheer recklessness in charging his 215 cavalrymen towards a large encampment that he had inadequately scouted, some historians have claimed the cavalrymen’s carbines were defective and had jammed when the fighting began. This would safely place the blame not on the soldiers but on unscrupulous government arms suppliers who cared more about profits than reliability. But the archaeological findings showed no such defect. Less that 4% of the bullet casings fired by Custer’s men showed any signs of damage from jamming, thus eliminating that as a factor in the defeat.
Another explanation for Custer’s downfall was insufficient ammunition, suggesting that his troops exhausted their cartridges at the height of the battle and were defenseless against their attacking enemies. But once again the archaeologists disproved this theory, by calculating that the number of cartridges expended was far less than the documented amounts of ammunition provided to the troops.
Yet there was something in the long-disregarded testimony of one of the Native eyewitnesses that suggested quite a different reason for Custer’s defeat. According to Red Horse, a Lakota warrior present at the battle, Custer’s soldiers panicked. As Red Horse recalled, the soldiers became foolish and frightened, throwing way their guns and other arms—and desperately tried to run away. And as the archaeological finds from the battlefield were analyzed and interpreted, a dark and disturbing picture of Custer’s Last Stand gradually emerged.
Who were the men who went to their deaths at the Little Bighorn battlefield? We often see them as generic blue uniformed cavalrymen, galloping on their horses with their carbines at the ready. It’s become a cliché at baseball parks and in the movies, with the trumpet call of the arriving soldiers suddenly rushing in to save the day. The men who died on the Little Bighorn battlefield were not generic rescue forces; they were men who by the force of accident and few other options put their lives in other men’s hands.
The 1870s were a time of deep economic recession, and a high proportion of the recruits of the 7th Cavalry were recent immigrants, unemployed men looking for a steady living, and even some misfits from eastern cities who sought new lives in the West. Their training was minimal and their horsemanship poor. Their commanders, like Custer, had gained glory in the organized army-to-army battles of the Civil War and all were unprepared for the guerilla tactics of the Indian Wars. In many ways the conditions were similar to the asymmetrical warfare that American soldiers would later face in Vietnam and Iraq. And the psychological response was just as jarring: the very real—and very personal—experience of sheer panic on the battlefield.
Richard Fox rather unemotionally called this experience “the stability/disintegration model” of battlefield combat, based on his own service in the Vietnam War, “Above all,” Fox wrote, “commanders fear disintegration in combat. When tactical stability disintegrates, commanders lose the power to … maintain control. Fearful and panicky, soldiers fend for themselves, and usually not by resisting. Defeat is almost certain; success is impossible.”
From the archaeological clues of the 7th Cavalry’s bullets and shell casings, Fox traced the last moments of the battle in a way that historians never could. Following the ammunition trail he and Scott traced Custer’s division of his forces into two separate detachments, one which was sent down to the river to attack the Indian village head on, and the other which remained on the bluff overlooking the Valley awaiting further commands. When the attacking force met unexpectedly stiff resistance, it fled back up the ridge in a disorderly retreat with many of the cavalrymen killed in the process.
That was the first sign of the breakdown of discipline and much worse was yet to come. With the two detachments now mixing in panic, the momentum of the battle decisively shifted to the Indian side. The trail of cartridge casings now matched the Native accounts of the battle. The cavalrymen nervously and repeatedly shifting their positions. As noted by Lakota eyewitness, Hollow Horn Bear, it was as if the men were “drunk.” As the Indian attacks intensified, the discipline of Custer’s forces broke down. Some shot their own horses to shield them from the incessant shooting; others set off on foot to attempt a desperate escape. Arriving warriors pursued the fleeing soldiers and cut them down mercilessly. The few who made it alive to Last Stand Hill joined the officers—including Custer—who had clustered together amidst a macabre circle of dead horses that served as their last line of defense. There was no longer anywhere to run, no possibility of escape. Within just a few minutes it was over. The bodies of dead soldiers and horses were mixed together and piled on one another in a silent, bloody heap.
The climactic moments of Custer’s Last Stand were electric with terror, panic, and confusion—as intense as any group of human beings can feel.
What makes a place haunted? Is it imagination, subconscious suggestion, or is it really the restless spirits of the dead who are tragically trapped between their earthly existence and the peace of an afterlife. Or could it be something more? The history of the Custer Battlefield in the years since the massacre has its own story to tell. Two days after the battle, the arriving cavalry reinforcements buried the bodies in shallow graves marked by wooden stakes; the task was so horrific that it was done quickly. Some bodies and body parts were merely covered with brush.
In the following years, the U.S. Army faced public criticism about the hasty treatment of the bodily remains of Custer’s martyrs. And so they dispatched burial details to the battlefield to gather all the remains that could be located and to place them in a properly dug mass grave, marked by a massive granite obelisk at the summit of Last Stand Hill. The bodies of the officers, though, were separated from the troopers for burial elsewhere; Custer himself was transported to West Point from which he had graduated last in his class in 1861, and buried with full military honors.
Some years later, in 1890, the Army placed small white stone markers where the bodies were originally found and hastily buried—some bearing the name of a particular soldier when the body had been identified and others reading “U.S. Soldier, 7th Cavalry, Fell Here June 25, 1876” when the body had been so severely disfigured that no identification could be made.
And so, a solemn memorial was created at the Little Bighorn that lasts to this day. Every year nearly 400,000 visitors come to the battlefield to tour the visitors’ center, learn about the battle, and, of course, pay their respects at Last Stand Hill. Efforts have been made to incorporate more of the Native American perspective. In 1991 Congress passed legislation officially renaming the Custer Battlefield National Monument to “the Little Bighorn Battlefield National Monument” and authorizing memorials to the Native American warriors who had also fallen at the site. Two Native American Park Superintendents helped the NPS to forge better relations with the Lakota, Cheyenne, and Crow Indian nations. Visiting the site today, you can see the red granite Indian warrior markers that pay tribute to the warriors’ sacrifices.
Yet despite all these commemorative honors, restless spirits still roam over the battlefield. Can fear be materialized? Can the sudden grip of horror and panic remain at the site of a massacre almost 150 years after it occurred? Paranormal investigator Jill Stefko has called the persistent visions of soldiers, the sudden piercing screams, and feelings of dread reported by visitors to the Little Bighorn Battlefield National Monument as “residual hauntings.” They are, she and other ghost hunters maintain, energy from traumatic experiences and violent deaths that are imprinted like an emotional tape loop on time and space.
Monuments, museums, and archaeological research can only do so much to tame disturbing memories that disrupt the normal rhythms of life. They allow us to forget as much as to remember. Perhaps the persistence of ghostly visions is the only way that we can be shocked into remembering the horrifying acts, unacknowledged guilt, and painful emotions from the past that remain unresolved even today.
As a final coda, in 1980 the US Supreme Court delivered a startling verdict: it found that the Lakota had never been justly compensated for the federal taking of the Black Hills territory in 1877. Agreeing with the lower courts that the Grant Administration had acted in bad faith, the Court determined that the Sioux were due $17.1 million dollars plus interest, totaling $102 million dollars. But in a move that harkens back to the original Lakota delegation of 1875, the Sioux refused the payment. Today, the money sits quietly in a bank account, compounding its interest, and serving to sow discord among those wanting to cash out, and those who refuse the final act of ceding their sacred lands. As one Lakota leader noted, “We won the battle against Custer, but the war continues.”
We hope you have enjoyed this episode of Places of Legend, a podcast in which we explore historic sites where the forgotten and unexpected meeting of past and present offers a new kind of heritage experience. Our aim is share our curiosity about out-of-the-way places and forgotten events. And we invite you to visit our website at placesoflegend.com where you can find maps, photographs, and links to further information about the Little Bighorn Battlefield and the rest of our episodes.
In our next episode, we will travel to San Jose, California, to explore the mysterious “Winchester House,” a bizarre mansion that some say is haunted by the spirits of the innocent victims of the famous arms manufacturer—and by the eccentric, spiritualist heiress who inherited both a fortune and a curse. Helen Mirren stars in the recent spooky Hollywood version of the story, but we’ll search beneath the bizarre mansion’s floorboards and peek inside some of its many hidden compartments to reveal quite a different tale.
Until then, thanks for listening. And we look forward to joining you in discovering more places of legend, available on iTunes, Google Play Music, Stitcher, and on our website at placesoflegend.com.


From Point of No Return:
Mystery has long surrounded the Jews of Pakistan, and this blog has attracted dozens in search of information about them. Finally, Shalva Weil has written a comprehensive history of this community in the Pakistan Press – Canada. The last Jew, Rachel Joseph, died in 2006. (With thanks to an Anonymous reader)
Pakistan was never traditionally antisemitic. In fact, it may come as a surprise that Pakistan hosted small, yet thriving, Jewish communities from the 19th century until the end of the 1960s. Recently, Yoel Reuben, a Pakistani Jew living in the Israeli town of Lod whose family originated in Lahore, documented some of the history of the Jewish communities with photographs of original documents.
When India and Pakistan were one country, before the partition in 1947, the Jews were treated with tolerance and equality. In the first half of the 20th century, there were nearly 1,000 Jewish residents in Pakistan living in different cities: Karachi, Peshawar, Quetta, and Lahore. The largest Jewish community lived in Karachi, where there was a large synagogue and a smaller prayer hall. There were two synagogues in Peshawar, one small prayer hall in Lahore belonging to the Afghan Jewish community, and one prayer hall in Quetta. Even today, according to unofficial sources, there are rumors that some Jews remain in Pakistan, including doctors and members of the free professions, who converted or passed themselves off as members of other religions.
The Jews of Pakistan were of various origins, but most were from the Bene Israel community of India, and came to Pakistan in the employ of the British. Yifah, a student at the Hebrew University of Jerusalem, relates that her great-great-grandfather Samuel Reuben Bhonkar, who was a Bene Israel, came to Karachi in British India to work as a jailer, and died there in 1928. The Bene Israel originated in the Konkan villages, but many moved to Bombay from the end of the 18th century on. In Pakistan, they spoke Marathi, their mother tongue from Maharashtra; Urdu, the local language; and most spoke English. Prayers were conducted in Hebrew. In 1893, a Bene Israel from Bombay, Solomon David Umerdekar, inaugurated the Karachi Magen Shalom Synagogue on the corner of Jamila Street and Nishtar Road, which officially opened in 1912. [READ THE REST/ORIGINAL]


Poverty, inequality, and precarity in the U.S.; democracy and economic inequality; 20th- and 21st-century American non-fiction; media aesthetics; critical ethnographic practices; globalization and transnationalism; protests and the politics of dissent; cultural studies; literary theory; critical theory; biopolitics and class, race, and gender.
"THE BROKEN HERMENEUTICS OF AMERICAN POVERTY"
There is a paradox at the center of twenty-first-century American poverty. On the one hand, American poverty seems to have become an object of significant interest (at least to scholars and to the reading public)—as evidenced through the surge of wildly successful non-fiction books about poverty. On the other hand, American poverty, as a conceptual object in and of itself, seems to have fractured to the extent that its parameters and content are no longer clear. In response to this paradox, my dissertation examines how poverty, once a powerful means for first understanding and then mitigating social and economic inequality, has become confined to a descriptive register and is unable to ground interpretive explanations about the plight and suffering of those Americans living on the bottom socioeconomic rungs today.
Through an analysis of recent ethnographies that aim to describe and explain American poverty, I make three interconnected arguments. First, I argue that, through a rhetoric of deferral, vivid and gripping descriptions of poverty and the poor obscure socio-historical explanations of why poverty continues to exist amid so much American prosperity. This deferral is important because it reinforces the illusion that, in the absence of a convincing and rigorous explanation, poverty is a one-dimensional problem. Second, I argue that a sentimental idiom and a narrative focus on emotional and psychological interiority turn poverty from a societal problem into an individual problem. While the sentimental idiom facilitates sympathy, it becomes very difficult to understand poverty in anything other than limited individualistic terms. Third, I argue that the emergence of the American affluent society in the twentieth century shifted the foundations on which poverty, inequality, and the divisions between rich and poor and between elites and non-elites are understood. Together, these three arguments show the shape of poverty’s broken hermeneutics, whose main consequence is the seamless reconciliation of the acceleration of American affluence with the intensification of American inequality.


The School’s classrooms are equipped with air-conditioners, overhead projectors and white boards. It is a requirement that our learners own and bring to class a laptop computer to help them develop a culture of maintenance, an inbuilt entrepreneur aptitude.
The Colin J. Coulson-Thomas library for e-learning and book lending is equipped with state-of-the-art computers and books covering the courses on offer and more. We subscribe to the Gnomon Workshop Library which gives our aspiring digital entrepreneurs access to over 300 lectures and 1000 hours of training.
The School’s wireless internet system gives access to learners not only from classrooms, the Colin J. Coulson-Thomas Library but also from anywhere on the School’s premises.


A few old and a few new, these 4 essential Southwestern books belong on your bookshelf right now
By Laurie Davies
Take it back a minute to a time when books — as fast as their pages could be turned — formed our composite of an untamed Western frontier. Books inspired free spirits to go West. They sharpened imaginings of isolated homesteads, garish saloons and high-stakes stagecoach escapes. They told the stories that still make our corner of the country come alive.
Here are four Southwestern reads worth sliding onto your bookshelf. And for the overachievers among you, we’ve got extra credit: field trips to the landmarks and locales that fired these authors’ imaginations.
Never Don’t Pay Attention: The Life of Rodeo Photographer Louise L. Serpa (2015)
Written by Jan Cleere, this book chronicles the pioneering life of Louise Larocque Serpa. A New York society woman-turned gutsy rodeo photographer, Serpa shaped the character of rodeo through her action shots. Field Trip: The rodeo is alive and well in the Southwest. Plan ahead to get tickets to these events:
- National Western Stock Show in Denver (Jan. 7-22, 2017)
- Rodeo Houston (March 7-26, 2017)
- Rodeo de Santa Fe (June 21 – June 24, 2017)
- “World’s Oldest Rodeo” in Prescott, Arizona (June 28 – July 4, 2017)
Call of the Canyon (1924)
Written by Zane Grey, this love and adventure book — later adapted to film — traces the story a war veteran nursed to health by an Arizona girl. The film version featured scenes from Arizona’s Oak Creek Canyon. Field Trip: Drive through Oak Creek Canyon on Arizona 89A from Sedona to Flagstaff. Or visit the Zane Grey Cabin in Payson, Arizona. The replica home (the original was destroyed in a 1990 wildfire) offers an idea of what life was like for this prolific Western writer.
Lonesome Dove (1985)
Larry McMurtry’s Pulitzer Prize-winning western novel traces the adventures of a group of retired Texas Rangers on a cattle drive from Texas to Montana. Horse thievery, inclement weather, romances-gone-awry and breath-taking scenery had all the makings of a television mini-series, which won seven Emmy Awards. Field Trip: Visit Booked Up in Archer City, Texas. Owned and founded by McMurtry, the bookstore specializes in fine, rare and scholarly books.
Chasing Arizona: One Man’s Yearlong Obsession with the Grand Canyon State (2015)
When Author Ken Lamberton set out to visit 52 places in 52 weeks, what emerged was a humorous adventure through the Grand Canyon state. “This is a fantastic book. A must read,” says Winn Bundy, owner of Singing Wind Bookstore near Benson, Arizona. Field Trip: Unless you can hit 52 places in 52 weeks too, we recommend a swing by Bundy’s Singing Wind – the “Headquarters for Books About the Southwest.” From ghost towns to guide books to historical portrayals of ranchers, mining camps, cowboys and Indians, Bundy’s got it all — on shelves she and her husband cut from mesquite trees when they opened the shop in 1974.


Provide museum and library services for Southend.
Six libraries serve the city of Southend-on-Sea.
The Forum is open from:
8am - 7pm, Monday – Friday
8am – 5pm, on Saturday
Leigh, Westcliff, Kent Elms and Shoeburyness Libraries are open from:
9am - 5pm, Monday – Saturday
Southchurch Library is open from:
9am – 5pm, Monday – Tuesday & Thursday – Saturday
We encourage the continued use of face coverings whilst in the library.
Home Library Service
We offer a free service delivering library resources to customers in their homes when they may no longer be able to visit the library.
The Home Library Service can only reach a limited number of people at any one time. So we will seek to provide the service for those people who need it most.
This means that you may be asked to wait until there is a place available at your nearest library.
Contact 01702 534123 or email firstname.lastname@example.org
To obtain more information visit the website www.southend.gov.uk/library


1Department of Physical Medicine, Naval Hospital Camp Pendleton, USA
2Department of Family and Community Medicine, Uniformed Services University of the Health
*Corresponding author:Yao-Wen Eliot Hu, Department of Physical Medicine, Naval Hospital Camp Pendleton, USA; Department of Family and Community Medicine, Uniformed Services University of the Health Sciences, USA
Submission: September 12, 2022;Published: September 26, 2022
ISSN: 2577-1914 Volume9 Issue1
The Dorsal Cutaneous Branch Of The Ulnar Nerve (DCBUN) is a pure sensory terminal branch supplying sensation to the dorsal ulnar hand. Extensive literature review revealed that although there are reports of DCBUN neuropathy and injury, the incidence and prevalence is rare. Presented are two cases of spontaneous overuse entrapment of the DCBUN with paresthesia in its corresponding distribution, confirmed via ultrasound showing enlargement and flattening of the nerve. Perineural hydrodissection provided complete symptomatic resolution in these cases, offering a potential novel treatment. Increased clinical suspicion and accurate diagnosis for DCBUN neuropathy is pivotal for effective management, especially when traditional treatment fails.
Keywords: Dorsal cutaneous branch of ulnar nerve; Ultrasound; Hydrodissection; Entrapment; Case report
Abbreviations: DCBUN: Dorsal Cutaneous Branch of the Ulnar Nerve; FCU: Flexor Carpi Ulnaris; ECU: Extensor Carpi Ulnaris; ROM: Range of Motion; OT: Occupational Therapy; MRI: Magnetic Resonance Imaging


Alain Giffard has been the Information Technologies director of the “TGB”, the brainchild behind the digital library of the Bibliothèque Nationale de France, the deputy director of the Institut Mémoires de l’Edition Contemporaine (IMEC), the information society advisor to the Minister of Culture and Communication, and the president of the inter-ministerial commission for public access to Internet.
He has recently carried out a report on digital readership and on “industrial reading” for the Department of Culture and Communication. He is conducting a study on Hugues de Saint Victor, XII century philosopher and teacher.
Alain Giffard has published articles and essays on hypertext, digital readership, and on cultural practices related to the Internet. A large part of these texts are on his french blog
He is president of Alphabetville, active member of Ars Industrialis, and a collaborator of the Centre international de Poésie Marseille.
Send me a letter, drop me a line to:


Where do you even begin trying to unravel an idea as big as motherhood?
Each and every mother has her own understanding of what motherhood entails, and often these preconceived ideas falter and fail during those intense, exhausting and more often than not – overwhelming – hours spent taking care of our little ones. It is at these moments that we begin to doubt our abilities and wonder, are we doing everything right?
In her debut book, Irish journalist and mum of two, Geraldine Walsh, aims to unravel this very topic, in pages that have been created from her own varying experiences as a mum and her understanding of the complexities of mental well-being that go along with that role.
‘Unraveling Motherhood’ offers real insights on maternal mental health, identity and vulnerability, stitched together by words that will touch every mother in some way.
Geraldine has created an honest, reflective and relatable book and one that seeks to guide all mothers towards a world where they will no longer doubt themselves.
Drawn from real-life experiences, ‘Unraveling Motherhood’ provides much-needed support for anyone navigating this beautiful, wonderful, terrifying stage of their life.
The book finds a balance between personal experiences, trustworthy research and workable techniques that will leave readers feeling validated, inspired and seen.
Speaking about her new book, Geraldine said:
“Motherhood, and writing this book, has been a journey of self-discovery for me, encouraged in no small part by the anxiety motherhood afforded me.
But this unraveling as I listened to my thoughts, emotions, reasoning’s, wants, needs, desires, helped me to understand what it means to feel complete as a mother and a person.”
In writing this book, Geraldine’s aim was to encourage mothers to challenge the assumptions and beliefs they have about motherhood, about themselves, and find meaningful perspectives in their lives as a mother.
To unravel. To stitch back up. And possibly unravel a little again.
“I have learned that motherhood is wonderfully conflicting and all-encompassing but we can write the pattern of our own motherhood.”
‘Unraveling Motherhood’ is available in March 2023 from a bookstore near you.


Bush Food: Aboriginal Food and Herbal Medicine
For perhaps fifty thousand years the Aboriginal people have lived, and lived well, in Australia. They have developed a unique knowledge of native plants and a deep understanding of the value of many animal products.
Bush Food is an exploration of these traditional skills and a compendium of the kinds of foods eaten by Aborigines. It indicates how food is caught or gathered, hunted or picked, how it is prepared and cooked, and what nutritional value it has. It considers, too, the use of natural products in traditional Aboriginal herbal medicine.
About the Author
Jennifer Isaacs is a prominent Australian writer, art consultant and independent curator. A pioneer in moves to gain respect for Aboriginal culture, she is the author of seminal books on Aboriginal art, religion, plant use, food, medicine and oral history. In 2003 she was made a Member of the Order of Australia in recognition of her work promoting Aboriginal culture and assisting Aboriginal artists.


Readers are leaders. That saying remains the same in New York. New York is known as the city that never sleeps. Amidst the hustle and bustle of the city, New Yorkers still find time to read. For students, study is perhaps the only priority. Other residents of New York may have other reasons to read. For example, a book critic can hardly review a book without reading it. A lawyer cannot also write his brief without doing some research. People go through random books, make proposals, write reports, and have other reasons to read or write at every point in time. Sometimes, you could get tired of the school library, the study in your office, or your personal space. On days like this, all you need is a good location for replacement. There are a lot of reading spaces in NYC, and they range from bookstores to coffee shops, bars, and even nature-themed spots. Before you read further, here’s a hint. Libraries in NYC are definitely effective places to read, but this article looks more into the best yet not-so-serious reading spots in NYC. If you’re trying to find some of such settings apart from libraries in NYC, here’s a list of them.
A location for books ought to be quiet, comfortable but not too relaxed. These factors ensure that you’re able to read easily for long hours. These are a few nature-themed locations that check these boxes, making them some of the best spots to read in NYC.
Central Park Conservatory Garden:
First and foremost, the central park’s garden is one of the most breathtaking sights in NYC. Even if you have nothing to read, simply taking in the beauty of the three gardens it holds is enough. Imagine how the beauty of such a location optimizes your ability to assimilate a lot from the books. The garden opens for ten hours daily; 8:00 am to 6:00 pm. This place is particularly a suitable spot for books because it is mostly serene. Since there are no runners and bikers, it becomes a quiet setting for books if you choose to make it your alternative to serious settings. You can also take a break every now and then to appreciate the beauty that you’re surrounded by as you go through the books.
Being around water and feeling the gentle breeze against your skin is enough to restore your sanity on crazy days. What’s more, is that such environments are fast becoming effective places to inter-meddle with books in NYC. Williamsburg’s waterfront has benches, lounge chairs, and even tables added to its settings. This makes it a preferable location to go through a book in NYC. Domino Park is also a conducive location for reading. While it holds some sports facilities, it is still conducive for reading a book as you expose yourself to the nutrients from the sun. It also holds various snack outlets like excellent taco shacks for you to get stuff to munch on as you work on your books. You must also not forget the refreshing impact of a few glances over calm waters as you take breaks. If the Domino park is not one of the best options on this list, then where is?
Hudson River Park:
The river in itself is a sight to behold in NYC. It gets better as reading spots are scattered around the river. If you’re the type to sleep off when you’re working on books in silent areas, then Pier 96 should be very suitable. Pier 96 adds some more life to the beauty of the Waters, as one can see the kayaks that adorn it with their frequent transits. Its docks are also very lively, making it easy for you to keep awake as you read. Hudson River definitely comes in handy for reading books, but for quick sleepers, Pier 96 also comes in highly recommended in ranking in NYC.
Locations like this prove that you just might be able to mix business with pleasure. Though these sites are primarily created for fun and relaxation, some of them also double as befitting sites to read books in NYC.
This is another option for studying in NYC. It gives the balance that reading rooms should have. It gets quite busy in there, but never too busy to be overwhelming. That way, it’s easy to find people whose productivity motivate you while you focus on your books. Apart from being a conducive study location, it also offers music and light refreshments.
Not only is this another outstanding alternative to libraries in NYC, but it is also the only kolache bakery with the brick-and-mortar style in the whole of NYC. This means that the Brooklyn Kolache co. offers pastries that are not just one in town but “one in the city.” They also sell awesome coffee drinks to go with their mostly handmade snacks. In essence, you can grab an awesome snack while you travel through the books. Now to the outlook. Located at Bed-ford Stuyvesant, Brooklyn Kolache co. has an open area where seats are arranged, as well as a cozy garden at the backyard. Both spaces come in handy when thinking of an area to study. With a delicious snack and effective study space, Brooklyn Kolache co. makes the perfect reading environment in NYC.
A local bar is that study spot that comes with hospitality. The bar runs within a hostel, which is perhaps the reason it is adjoined to a library, study tables, public computers, and a printer. While all of these are found behind, it has a more bar themed look in front. The space that holds the bar is naturally illuminated and well-spaced in the arrangement. The library and its facilities provide a quiet place to study. Just in case you don’t want to go to the library, the tables in the bar can serve the purpose too. The lounge also has comfortable armchairs for you to relax when you take a break. While the local bar is created for fun and relaxation, it’s setting and attached facilities subtly yet successfully send the message that it’s one of the best replacements for libraries in NYC.
If your reading style involves taking a lot of breaks, then Union Hall is the best spot for you. Union Hall is a combination of a library, a bar, and an event space. This alternative library is an effective antidote to the all-work-no-play syndrome. Its interiors and furnishing give a relaxed vibe to people while they are reading. Once you nest yourself in a comfortable couch just by the fireplace, studying becomes so enjoyable that you almost forget how stressful study can actually be. You can also take more recreational breaks with a bocce ball game or a few minutes in the garden attached. If you want a more recreational break, you can go to the prospective park or just make do with a coffee or alcoholic drink as you nod to the beats and tunes from the bar.
Brooklyn Roasting Company is located in a nature-themed environment. This allows you to feed your eyes as you feed your belly. The reason why it is on this list is that it also gives you a good location to feed your brain or task it as the case may be. BRC looks over the river, which gives you a beautiful sight to look on as you try to take breaks. Its seating settings also vary, as the space comes with simple yet beautiful interior designer and furnishing. If you’re looking for where to study without being so overwhelmed, BRC is the place to be. Its rather deliberate “study space” look, along with the refreshing environments make it another adequate replacement for libraries in NYC.
Devoción might be a coffee shop, but it’s not just another one. The first thing that takes your breath away is the sight in the cafe. The cafe holds a massive appeal to nature with actual plants and a reflection of light from the sky. The cafe is WiFi-enabled during the week which makes it an adequate spot for research if needed while you study. Whether weekdays or weekends, the environment and setting create a conducive environment where you can learn and assimilate easily.


Welcome to The CR FAQ An Introduction to Celtic Reconstructionist Paganism.
While no one individual speaks for the CR community as a whole, it is through consensus documents such as this one that we endeavour to present the core, shared principles, beliefs and practices of our community. This document is presented in the form of a FAQ: answers to Frequently Asked Questions about Celtic Reconstructionism.
The CR FAQ was written by a diverse collective of CR elders and long-term practitioners, including some of the founders of the tradition. It was written through a consensus process, using a CeltiWiki database designed for the project. Using a Wiki format meant that all of the core authors were able to co-write and edit one another's work until a consensus answer emerged. The resulting versions of all answers were posted on the cr_r online community, enabling over 360 members of the Celtic Reconstructionist community the opportunity to provide input and feedback, much of which was then incorporated. The project was also announced in multiple CR online communities, so those who were interested in contributing could come and join in. Following in the tradition of 2003's CR Tradition Essay, The CR FAQ is only the second defining document co-authored and approved by representatives of multiple, longstanding CR sub-traditions.
This FAQ is meant to provide a variety of viewpoints on CR and an introduction to our community. While no book or website, even a collectively-authored one, can claim to speak for every individual everywhere who identifies as CR, we have made our best effort to be inclusive and representative of our diverse community while still making it clear that there are boundaries and limitations on what is considered CR. We hope it will provide a good introduction to our community and tradition and that you enjoy your visit with us. Fáilte! (Welcome!)
Some Of Our Assumptions
In this document we have, for the most part, chosen to use Modern Irish as the Celtic language of choice. This is not to indicate that all CR is Irish, but simply because we had to standardize many of our references to some language for the sake of readability. We also use Celtic languages for the parts of our beliefs and practices that cannot be expressed in English, and because nurturing and helping to revitalize the Celtic languages is an important part of CR. Hopefully, the importance we place on the Celtic languages is reflected in this document while still making it accessible to those who do not speak any of these languages.
In addition, Modern Irish has the advantage of a standardized spelling system, is perhaps the easiest Celtic language to find classes in, and we have observed more CR-oriented people tending toward Gaelic cultures than Brythonic or Continental ones. However, we've used older spellings in some cases where a word has been incorporated into English or an older spelling is more likely to be understood by the reader. There are also some cases where we use a word from a different Celtic language because it is necessary to use a specific term from that language. In those cases, we have chosen to use whichever spelling seems easiest to understand. Finally, there are a couple of cases in which older spellings are mandated due to long use (such as their usage in the names of traditions or organizations). In those cases, we've used whichever spelling we feel is the most appropriate.
This FAQ tends to assume a basic familiarity with religious concepts and terminology, with the occasional foray into related fields like archaelogy, anthropology and psychology. If a word or phrase is confusing to the reader, dictionaries or online search engines like Google are always helpful. A glossary is being written to accompany the book version, and may be appended to the website in the future.
Again, Fáilte! (Welcome!), and we hope you enjoy your stay with us!
Copyright ©2006 NicDhàna,
Laurie, Vermeers and ní Dhoireann.
|website design, code, graphics, and look and
feel copyright ©2006 kpn for big electric celt.
all worldwide rights reserved.


A Brief History Of Time Movie
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What do an elderly topiary gardener, a retired lion tamer, a man fascinated by mole rats, and a cutting-edge robotics designer have in common? Both nothing and everything in this ... See full summary »
The Tomatometer rating – based on the published opinions of hundreds of film and television critics – is a trusted measurement of movie and TV programming quality for millions of moviegoers. It represents the percentage of professional critic reviews that are positive for a given film or television show.
A Brief History of Time is a 1991 biographical documentary film about the physicist Stephen Hawking , directed by Errol Morris .  The title derives from Hawking's bestselling book A Brief History of Time , but whereas the book is an explanation of cosmology , the film is a biography of Hawking's life, featuring interviews with family members, colleagues, and even his childhood nanny. The music is by frequent Morris collaborator, Philip Glass .
A Brief History of Time: From the Big Bang to Black Holes is a popular-science book on cosmology (the study of the universe) by British physicist Stephen Hawking .  It was first published in 1988. Hawking wrote the book for nonspecialist readers with no prior knowledge of scientific theories.


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Thursday, September 19, 2019 7:30 PM
Fenwick Library, 2001
Rion Amilcar Scott’s work has been published in journals such as The Kenyon Review, Crab Orchard Review, PANK, The Rumpus, Fiction International, The Washington City Paper, The Toast, Akashic Books, Melville House and Confrontation, among others. A story of his earned a place on the Wigleaf Top 50 (very short) Fictions of 2016 and 2013 lists, and one of his essays was listed as a notable in Best American Essays 2015. He was raised in Silver Spring, Maryland and earned an MFA from George Mason University where he won both the Mary Roberts Rinehart award and a Completion Fellowship. He is a Kimbilio fellow. His short story collection, Insurrections (University Press of Kentucky) was published in August 2016 and won the PEN American Robert W. Bingham Award for Debut Fiction and was chosen for The Rumpus's Book Club. His next collection, The World Doesn’t Require You, is forthcoming Liveright/Norton, summer 2019. Presently, he teaches English at Bowie State University.


CPD Workshop 2023
Our 2023 workshop took place on Monday 10th July 2023 10.30am-4.30pm
If you missed our 2023 workshop, edited recordings of talks from the workshop will be available shortly on case study pages; see below for links to materials for all the talks.
Our 2023 workshop features talks from:
Claire Childs on Perception of non-standard regional grammar
Tamar Keren-Portnoy on What helps babies learn new words
George Bailey on Mapping dialect change from the Our Dialects survey
Carmen Llamas on Language attitudes and forensic speech analysis
Dan Clayton of EngLangBlog on "Putting it into practice"
Supporting materials for the four case studies:
In the meantime, take a look around the rest of the site (and beyond):
How to access, download and re-use the Toolkit classroom materials under our Creative Commons licence.
A guided tour of the Toolkit site (with links to case studies) organised around the structure of the AQA specification.


Organizations bring David Faro to speak when they want to inspire their teams.
With visits and expeditions to over 150 countries worldwide, David tells stories of real-life adventures couched in a hospitality context.
David aims to bring a sense of "values-based leadership" to his engagements and works with management teams and front-line employees to create an understanding of the kind of culture they want, and how finding it together has the power to change just about everything.
David also lectures internationally on cultures and how they collide.
Storytelling, with a deep understanding of the cultural attitudes, values, and historical contexts that shape public policy, David's lectures explore how borders were created, and who the main players were when they were drawn.
David's lectures look for the hidden stories that add new perspectives and challenge long-held beliefs. David draws on over two decades of cultural experiences in some of the most remote places on the planet to tell stories that keep audiences entertained, educated, and inspired.
When Cultures Collide
To find out if David is available to come and speak with your organization use the contact fields below.
“A Brief History of the St Lawrence River and Waterway”
Join guest lecturer David Faro as he brings to light a brief history of the St Lawrence River. This majestic waterway has helped to create, divide, and define nations. Join David as he explores the drama, excitement, and history of this great waterway and a few of the folk stories that surround it.
“From Acadia to the Reversing Falls: New Brunswick Then and Now”
In earlier centuries, present-day New Brunswick was a land of incredible conflict. Acadia as it was called, was the front line for numerous wars between the French and the British. A land of immense natural beauty and wealth, New Brunswick was one of the first provinces to join with others to form the Dominion of Canada in 1867. Join David today to learn a bit about the timeline of this little-known province and its important role in North America’s colonial history.
“Drawing the Line: The New Brunswick “War?”
Although the term “war” was rhetorical, local militia were called to fight but never engaged in significant combat with the Americans. Did the British sell the Canadians out, again, as new continental boundaries were being established? Join David Faro as he explores some defining events that led to the demarcation of the US and Canadian border along New Brunswick's western edge.
“The Salem Witch Trials: What if They Were not Witches?”
A seminal event in America’s history, The Salem Witch Trials are one of Colonial America's most notorious cases of mass hysteria. It has been used in political rhetoric and popular literature as a vivid cautionary tale about the dangers of isolationism, religious extremism, false accusations, and lapses in due process. What really happened? After encountering Salem and its historical sites, David will provide a broad overview of the trials and dig a little deeper into the full list of reasons why young men and women were convicted in Salem.
“The War of 1812: A Review”
People know there was a war in 1812, but many Americans do not know the key players and events that took place over two long years at the beginning of the 19th century? How did the war shape the United States? How did the war affect British, Canadian, and First Nations people north of the border? What are the longest-lasting effects of the war? Join David Faro as he explores one of America’s smallest, yet vitally important conflicts, as he details how the war played out on land and sea.
A Brief History of Alaskan Mountaineering and its Effect on the State Identity
A Brief History of Alaskan Exploration and Indigenous Heritage
The US and the Tlingit: An Incident in Wrangell
Protecting the West Canadian Fur Trade


about the characters of the Olympic Godheads
ZEUS, ruler of the heavens and the (surface) earth, is the guarantor of cosmic order. As father of the gods and all of humanity he is the authoritarian leader and determines the path. Nevertheless he shows numerous, all too human weaknesses, such as for example his countless love affairs. Often he is forced to choose a zigzag course to escape the rage of his wife Hera. This well-considered, yet seemingly arbitrary path, is often a diplomatic detour to show consideration for the circumstances involved. On the one hand both fatherly and diplomatic, on the other he can act mercilessly: relentless and unpredictable he strikes like a bolt of lightning – he is destructive but also creates new life.
The great earth goddess and protector of fertility DEMETER bears her brother Zeus a daughter: Persephone. Zeus promises Persephone as a wife to his brother Hades. This afflicts Demeter so strongly that she refuses humanity the fruits of the earth. Since Persephone has already eaten of the fruits of the kingdom of the dead, the daughter seems lost. A way out is negotiated wherein the daughter must remain in the empire of the dead for one third of each year, but may return to earth for the remainder of the year. The drama of the loss and retrieval of Persephone was celebrated every autumn in the Eleusinian mysteries – the transition between the kingdom of the dead and the earth, the dance in the round of spring’s life eruption through to wintry burial, the cycle of nature itself. Demeter is the symbolic fountain of renewal and the guarantor of eternal life and hope.
APOLLO, Artemis’ twin brother, stands for law and order, and peace. As the god of prophecy he presides over the Oracle of Delphi: it is in his name that sin is atoned for. More than any other deity he embodies the Greek ideal of radiant beauty. Yet his character is not without blemish: always intent on being the most beautiful and the best, he hurts those who insult his vanity. His occasionally merciless brutality suggests that he does not always create law and order by means of discretion and clever discernment. In spite of his beauty and numerous affairs, a fulfilled loving relationship eludes him. Like Artemis, his charisma affects gods and people alike, yet he does not allow anyone to get close to him.
ARES is the only son of Zeus and Hera. In the Iliad, the god of war and battle is ridiculed as a violent and boastful warrior. His only true pleasure is combat and the spilling of blood. A brutal cudgel, not caring which side it hits. His legs spread wide, he straddles the world with a sententious crest. He has no wife but numerous affairs – the best known being with Aphrodite, a strong contrast of characters and an eternal theme in art. The result of this liaison is the child Eros.
ATHENE, the goddess of wisdom and war, is the patron of art and science. The favourite daughter of Zeus was born directly from the skull of her father, clad completely in armour. Often shown as a maiden warrior, she is guided by reason. Her rational and introverted nature makes her seem unapproachable and reserved. As the guardian of knowledge she possesses essential insights and knows of their internal structures, which she holds and protects in herself as a pattern. As the goddess of the arts of women, weaving and spinning are under her patronage.
The blacksmith god HEPHAISTUS is conceived by Hera alone. Horrified by his disfiguring clubfoot, she flings him from Mount Olympus after birth. Perhaps Hera was dismayed by her own action – the parthenogenous conception – since she bore a disfigured child. Unwanted by the gods, Hephaistus is assigned the role of the outsider and ignoble bastard. He makes a virtue out of his necessity and wins himself a place on Mount Olympus by his craftsman’s virtuosity as a blacksmith god. His expulsion is followed by a meteoric rise, since he becomes indispensable to the gods’ world. Nevertheless, even if he can maintain his place, he always remains the soot-smeared craftsman.
As ruler of the seas and waterways POSEIDON, more than any other god, embodies the components of violence. He is often irritable and vengeful, unleashing his power in the raging of sea storms. He lives in a palace under the sea and traverses the oceans in his chariot at unbelievable speed. If Poseidon was involved in a fight, the earth shook and Hades feared that the vault of the underworld would collapse. Poseidon’s character can be found in the shape of a wave which breaks with uncontrollable strength and flattens everything in its path. As fast as the wave towers up, just as quickly can it dissolve and disperse – storm or stagnation, depending on Poseidon’s mood.
HERA is the wife and sister of Zeus and a ruler in heaven. As the protector of marriage and birth she represents women’s life cycle, a combination of maidenly and womanly elements. Zeus often prefers other women; she, however, remains virtuous, whilst scheming behind his back against potential rivals. With the power of a whirlwind she inflicts her domineering, quarrelsome ways and often intransigent hatred upon her opponents. She seems light of foot, hovering above all things yet she suffers at the same time from the heaviness of her load. Again and again she revolves around her own axis, which hinders her from moving forward. Nevertheless, she possesses a sensitive and vulnerable soul which she only protects by indulging in all too impulsive actions.
ARTEMIS, daughter of Zeus and twin sister of Apollo, is the goddess of hunting and archery. She is seen as the protector of wild animals and roams through nature as a chaste huntress. In her nymph-like appearance she can certainly seem enchanting and attractive to men, however she punishes all who come near her. She brings death to any man who wishes to rob her of her self-elected chastity, and to any of her companions who break her imposed vows. For Artemis, lovemaking is an act of female weakness. In control at all times, she finds her fulfilment in the extensive hunting of
`stags´, thus possibly denying herself the enjoyment of (true) femininity.
Rising from the sea in perfect form APHRODITE, the goddess of love, beauty and fertility, possesses the power to instil feelings of love and lechery in almost all the deities. She aids mortal lovers, helping partners to find one another. As the embodiment of sensual passion, seduction and irresistibility she has numerous affairs and often cuckolds her husband, the blacksmith god Hephaistus. According to Zeus’ will she must however fall in love with a mortal since she has too often japed at the immortals. Hera, Athene and Aphrodite lay equal claim to the title of the most beautiful goddess. Paris, the most beautiful man, is ordered by Zeus to pass judgement. He gives Aphrodite the prize because she has promised him the love of the most beautiful mortal woman.
HERMES, son of Zeus and his messenger,is the protector of travellers, shepherds and merchants, but also of thieves and scoundrels. He leads the dead to Hades’ empire. He clears stones out of the traveller’s path and brings good fortune to the merchants. By cunning and craftiness he manages not only to gain the upper hand on the great Apollo himself but even to assure that in the end all parties are satisfied and ready to swear everlasting friendship. The wing-sandaled god is able to change location as he pleases with an elegant loop, moving fleet-footed from the upper world to the underworld. Merchants and thieves alike also need to turn elegant loops in order to attain what they desire.
According to the best known genealogy DIONYSUS, the god of wine and fertility, was
born from Zeus’ thigh and brought up as a girl. Dionysus is a strange figure endowed with explosive power, which also makes him the lascivious god of wine and ecstasy. His cult and the attendant ecstatic rites promised redemption. In the Late Hellenistic world Dionysus was finally established as the ruling deity. Hestia relinquished her place on Mount Olympus to Dionysus – this describes mythologically the change of society at that time to a patriarchy.


Henry Moore. Uπό το φως της Eλλάδος
This book is based on an exhibition of Henry Moore's work held at the Basil and Elise Goulandris Foundation Museum of Contemporary Art on the Greek island of Andros. The aim of the exhibition is to enable the visitor-viewer-reader to appreciate the full extent to which Moore's work has affinities with the art of ancient Greece, and to gain an awareness of the many influences, both apparent and less obvious, it exercised upon the sculptor. Evidence for such influences is well documented in Professor Roger Cardinal's erudite and inspired essay on Moore, which supports and substantiates the exhibition. Moore was present at the 1951 Zappeion Hall exhibition in Athens and, according to witnesses, he appeared dazzled by the Greek light and the ancient monuments. The majority of the works on display and which are illustrated in full in the book come from the Henry Moore Foundation at Perry Green. The illustrations cover both works of sculpture as well as drawings including some of the seminal pictures of people sheltering in the London underground during the Second World War. The book is extensively illustrated with archival photos of Henry Moore throughout his career.
- Umberto Allemandi
- Anno edizione
- Esemplare usato, buone condizioni generali. Normali segni del tempo, integro e pulito, sovracoperta presente e ben conservata. Rilegatura ottima


The Open Access Initiative is the informal platform for the experience exchange between the university librarians who are interested in the open access and building the repository infrastructure issues for a long time.
The Initiative was founded as a result of the discussion during the Czech DSpace User Group Meeting in 2010.
The Open Access Initiative performs the goal of the ALCU Key Activity 1 (Support of the open access as a change in scholarly communication).
The importance of the activities of the Initiative was affirmed by ACLU that signed The Berlin Declaration in 2012 and became a member of the SPARC Europe in 2015.
- Information support of the open access model and principles
- Observation of the local as well as global development of the open access (a competition between the green and gold open access models)
- Observation of the other trends – e. g. open science, open research data
- Publication ethics (predatory publishers issue) in the context of the open access model
- Observation of the traditional model of subscriptions of the electronic information resources in the context of the change of the publishers‘ business models
- Arranging work meetings, seminars and workshops
- Administration of the communication channels – webpages Open Access.cz, FB and Twitter pages
- Attendance of its members at the important international conferences and seminars
- Involvement in the international activities (SPARC Europe, DOAJ, OpenAIRE)


Sree Narayana Guru was born on 28th August, 1855 in Kerala state, Chempazhanth,iIndia, and attained Samadhi (Divine death) on 20th September, 1928 at Varkala.
Sree Narayana Guru was a great saint and a prolific social reformer, who fought against the evil customs of the caste system of the time. His spiritual attainments were used for transforming the society to a new, harmonious and much needed social order. His conversations were full of wit and wisdom. He never held discourses. Through many poems and verses (in Sanskrit, Malayalam and Tamil), philosophical thoughts, messages and conversations, he expressed his ideas on the problems facing mankind and society.
He gave orientation to the ancient wisdom and culture of India to make them broad-based and applicable to the whole world. He was against superstitious methods and evil practices. He firmly believed in keeping the body, mind and environment all clean and pure. He particularly gave importance to education and the establishment of many industries. He had unconventional, but practical and meaningful ways of consecrating in temples, especially for the masses of oppressed people of his era. These were many of his great efforts, to bring about the regeneration of mankind and society, in Kerala, then India and beyond.
There was a significance between Sree Narayana Guru and other great sages. While the latter did not try to dispel the impression that they belonged to a particular caste or religion, Sree Narayana Guru, through his teachings, declared in unmistakable terms that he did not belong to any caste or religion. He was not opposed to religion as such, but he was determined to eradicate the mere shrubs and weeds that grew around the religions.
According to the Guru, the goal of all religions was the same, so therefore, through his teachings, he promoted the idea of ’whichever religion it suffices, as long it make a better person’. This, in later years, provided an effective solution for the peaceful co-existence of all major religions in the world. For him, the betterment of mankind was more important than religion.
Sree Narayana guru is now considered, across the whole world, as one of the most divine individuals, who believed in the ultimate unity of all mankind, irrespective of caste, creed or religion. The new philosophy as represented in the practical teachings of Sree Narayana Guru, aims at unifying, not only thoughts of just Hindu religion, but also of other religions.


Biography Diane Marsh
The paintings of Diane Marsh have evolved over 40 years to portray universal issues which are both deeply personal and at the same time, profoundly human. They encompass a dedicated search for truth, beauty, and emotional honesty while ultimately revealing images of pain, sorrow, loss hope healing and transcendence. Her early path as an artist led her to graduate school at the University of Buffalo (1976-78). This was a dynamic period in media arts, film, and photography in Buffalo, New York. The alternative art space “Hallwalls” was created by artists and fellow students Cindy Sherman, Robert Longo and Charlie Clough. The Albright-Knox Art Museum in Buffalo also served as a rich source of inspiration and education. In 1979 Marsh received a substantial grant from the Elizabeth Greenshields Foundation(Canada) and like many of her peer group in Buffalo, she moved to New York City. After taking up residence in a lower-Manhattan loft on Duane Street for a year, Marsh received a grant from the RAiR Foundation (1980-1981) in Roswell, NM. Her year in New Mexico fostered a love of the American west. At the end of the grant year she returned to New York to begin again.
The art scene in New York City in the early 1980’s was exploding and transformative. Marsh was living in the culture of this time. Artists interacted as they danced at the Mudd Club, attended openings at the New Museum, SoHo galleries, the Drawing Center, or hung out at Puffy's Tavern in Tribeca, and Finelli's bar in Little Italy. Female artists were struggling for recognition in a male-centric scene and the Guerrilla Girls were born of the inequities. New York artists Cindy Sherman, Eric Fischl, David Salle, Ken Friedman, Robert Longo, John Torreano, Ellen Carey, Sandy Skogland, and April Gornik were all rising stars. Media was influential on much of the artwork of the 1980's and expanded the definition of painting. It could now be conceptual, photographic, figurative or expressive. Subjects could be mythical, political, personal or social. Expressionistic painting was at the forefront of the American Neo-expressionist scene. Immersed in this dynamic time period as a young artist, Marsh's work was pushed and influenced by these ideas. Her own work was developing into a form of figurative painting with psychologically heightened content and a meticulous, “minimalist” painting style, driven by universal human concerns.
When Marsh returned to New York City from New Mexico in 1981, she gave up the Tribeca loft space and moved into a four room, fourth-floor walkup on Broome Street in Little Italy shared with her partner. The infamous Magoo's Tavern in Tribeca traded artwork for food and bar tabs with many of the downtown artists. Marsh worked all week at Magoo's and painted on weekends. The Allan Frumkin Gallery in NYC was an important gallery for contemporary figurative artwork and Marsh was greatly encouraged by Mr. Frumkin. Eventually the director at the Frumkin/Struve Gallery in Chicago contacted her and represented and sold Marsh's early paintings in the Chicago gallery (1984-1988). At this time the gallery represented many artists of renown; Philip Pearlstein, Leon Golub, Joan Brown, Roy De Forest, Robert Arneson, James Valerio and others. In 1985 she received a National Endowment for the Arts grant in painting, supported by grant jurors, Joan Brown, Audrey Flack and Pat Steir. She was invited to show in exhibitions at the Ruth Seigel Gallery(NYC) and other venues, and her career was on an upward track. Several months after she had received the National Endowment for the Arts Grant she experienced the tragic death of her partner. In 1986 Marsh left New York City for New Mexico to heal surrounded by the vast beauty of the desert Southwest. She was welcomed back to a 4000 Sq. Ft. loft space by art patron Donald Anderson in Roswell, NM.
Marsh lived in Santa Fe, NM (1988-1998) In 1989 The Center for Contemporary Arts in Santa Fe invited her to have a solo exhibition of paintings. Janus Gallery in Santa Fe was a beautiful contemporary exhibition space and represented Marsh's work. Artists and creative people like Terry & Jo Harvey Allen, Emmi Whitehorse, Jerry West, Meridel Rubinstein, Arlene LewAllen (owner of the LewAllen Gallery), Suby Bowden and Robert Gaylor, (founder and Director of the Center for Contemporary Arts in Santa Fe) became friends and were all part of a dynamic art scene along with so many others. Actress and performance artist Jo Harvey Allen posed for two of Marsh's paintings. During this time the Hess Collection in Napa, CA purchased work for their Museum and Marsh had solo exhibitions in Denver and Los Angeles. Work was also purchased for the State Capitol Art Collection in Santa Fe, The Albuquerque Museum, the New Mexico State University Gallery in Las Cruces, by the actors Amy Madigan and Ed Harris and many other private collections.
While living in Santa Fe, Marsh married and had a child. The family moved to Lincoln, Nebraska for 3 years and Marsh received a Nebraska State Arts Council Grant (2001). From there they moved back to Roswell for another year on a residency grant from the RAiR Foundation and built an adobe house in Abiquiu, New Mexico on 14 acres of land that opened up to the grand expanse of wilderness that is the Carson National Forest. They moved to Abiquiu in 2003. Marsh received a grant from the John Anson Kittridge Foundation (2003), had an exhibition at the Museum of Nebraska Art (2005) and a solo exhibition at Addison Arts Gallery in Santa Fe, NM (2006). Her paintings were added to the collections of the Museum of Nebraska Art in Kearney, NE and the Sheldon Museum of Art in Lincoln, NE. Recently an early painting “Lost”, was accepted into the collection of the Albrecht-Kemper Museum of Art (2016). Now with her son in college, and a divorce behind her, Marsh delves fully and deeply into her studio life. She lives immersed in the western experience in central New Mexico on 70 acres, surrounded by a 50,000 acre cattle ranch. Experiences in nature, love of wilderness and the beauty of the American West continue to be a guiding force in the life and art of Diane Marsh.


Urban Legends & Why They Scare Us by Mark W. Curran
Urban Legends and Why They Scare Us
by Mark W. Curran
Urban legends are the modern equivalent of early folklore. They are stories with a modern setting passed down from generation to generation, originally told around a campfire and evolve to fit the tone and time of their telling.
I'd always been fascinated by these local myths. In the Philadelphia suburban neighborhood where I grew up, kids told the stories of vanishing hitchhikers and hook-handed asylum escapees; the line between reality and fantasy blurred convincingly and spoke to my deepest primal fears.
I believe the power of scary characters in stories such as urban legends lies in the concept of the archetype. Put simply, an archetype is a symbol, pattern or character type that is recognized by humans at a primary level. Common archetypes in stories such as movies, books and urban legends are The Hero, The Trickster and the Shadow.
In this season of scare, I contemplated why the archetype has such power and why urban legends resonate with our imagination so effectively? Why do they scare us? For one, certain archetypes such as the Shadow or the Grim Reaper force us to face deeper questions. What happens when we die? Is there anything out there beyond life and death?
As a writer of horror fiction and a low budget filmmaker, horror has always been my genre of choice. I'm always on the lookout for what presses the fear button. For my latest film, I invented a character called the 'Hoodman' as a fictional urban legend created by parents who had lost their children either from crib death or from unexplained disappearance, as a way to deal with the psychological stress of
loss and grief.
As an archetype, Hoodman possesses many elements of the traditional death trope-type based on a hooded harbinger of death; The Grim Reaper or The Shadow. Think 'Sandman' with a hood complex. Recent examples of these types of tropes include 'Slenderman,' an internet creation turned deadly, and Neil Gaiman's own spin on the Sandman myth.
I reasoned that if I needed to create a movie villain, the ultimate antagonist is a death archetype which requires no special effects makeup. One that gets you when you are sleeping? So much the better. For us humans, death is the great unknown and therein lies its power to invoke fear and propel the imagination to wonder.
As pure entertainment, watching the struggle between Good and Evil is always great fun particularly when the stakes are high and primal archetypes are infused into the fight. Each year during Halloween season we are reminded in a good-natured way the power of the Shadow to influence our human experience.
From the earliest folklore to the urban legends of modern times, it is the archetype which resonates deepest in our imaginations and causes us to question what lies beyond our mortal lifespan.
Mark W. Curran is a Los Angeles based writer and filmmaker. He is the author of 'Witches of Wildwood: Cape May Horror Stories,' available on Amazon. He is also the director and screenwriter of the films 'Hoodman,' and 'Abandoned Dead.' now streaming on AmazonPrime and TUBI.


Ciao, amici! Day eight of my tour takes me across the pond again. Too bad we can’t use frequent flyer miles, right?
Doesn’t matter. Miles or not, it’s always worth the trip to visit friends. Especially this one.
I’m talking about Sally Cronin.
Sally works tirelessly to promote other authors. If you haven’t visited her blog before, you’re missing out on a wealth of information as well as an introduction to a large library of works. She promotes fiction, nonfiction, and poetry, but she seldom toots her own horn, which is a shame because she’s a talent in her own right. Her latest book of poetry, Life is Like a Mosaic, is getting rave reviews. And I really enjoyed What’s in a Name?, a collection of short stories inspired by names and the stories behind them. Do yourself a favor and take the time to explore her full catalogue.
I hope you join us at Sally’s place. My post focuses on No Such Luck, but her site has plenty to offer. Take some time to look around when you visit. I’ll see you there!


An Advent Book Study and Discussion|Wednesdays, Dec. 2, 9, and 16, at 7:00 P.M. (Online)
Unto Us A Child is Born: Isaiah, Advent, and Our Jewish Neighbors by
Tyler D. Mayfield
“She shall name him Immanuel.”
“For a child has been born for us, a son given to us.”
Quoted by the New Testament more than any other Old Testament book, the
book of the Prophet Isaiah has been called “The Fifth Gospel” due to its
importance to the Christian tradition. At no time is the challenge and
promise of Isaiah more prominent than in the scriptures and music of the
Join us for a reflection of some of the season’s most important scriptures
and a study of Tyler Mayfield’s Unto Us a Child is Born.
From the book............Whether through a hymn, Handel’s Messiah, or the lectionary reading,
the book of Isaiah provides a familiar voice for congregations during the season
of Advent. So how do we create faithful, Christian interpretations of Isaiah
for today while respecting the interpretations of our Jewish neighbors?
If you would like to participate in the book study, please RSVP to ChristinaRompon,
email@example.com by Wednesday, November 25.
Books can be purchased in the parish office or through most online retailers.
Reading assignments and Zoom information will be sent out ahead of the
Please note that while you are welcome to participate without reading the book, your
experience may be richer with the book as a companion.


(stress K12) was selected while the sponsor organism expressing the vaccine build
(stress K12) was selected while the sponsor organism expressing the vaccine build. analyzed for the properties of physicochemical, antigenicity, and allergenicity. The 3D style of the vaccine create was expected and docked using the Toll-like receptor 4 (TLR4). The molecular dynamics (MD) simulation was performed to judge the stable relationships between your vaccine create and TLR4. The immune simulation was conducted to explore the immune responses induced from the vaccine also. Finally, cloning from the vaccine build into the family pet-28 (+) vector was carried out. The full total results from all bioinformatics analysis stages were satisfactory; however, and testing are crucial to validate these total outcomes. cloning from the vaccine create (Fig. 1 ). Open up in another windowpane Fig. 1 Movement chart of strategies used for from the multi-epitope vaccine. 2.?Strategy 2.1. Retrieval from the amino acidity series of the prospective protein Amino acidity sequences of the prospective protein and adjuvant had been retrieved through the NCBI data source in FASTA format; their accession quantity are shown in Desk 1 . Desk 1 The accession amount of the chosen proteins for vaccine style. cloning from the vaccine create Java Codon Version Device (JCat) was utilized to invert translation and codon marketing from the multi-epitope vaccine . (stress K12) was chosen as the sponsor organism expressing the vaccine build. Moreover, cDNA series, codon version index (CAI), and GC content material were contained in the server result. The GC and CAI content are crucial parameters to judge the protein expression amounts. Finally, the series of limitation sites for the cloning from the vaccine build Back again translation and codon marketing from the vaccine build was carried out using JCat. There have been 837 nucleotides in the optimized codon series. The CAI from the optimized nucleotide series was 0.95, as well as the GC content was 49.46%. Finally, the nucleotide series from the vaccine was cloned in to the family pet-28 (+) vector SKQ1 Bromide (Visomitin) SKQ1 Bromide (Visomitin) using the SnapGene device (Fig. 13).. Open up in another windowpane Fig. 13 cloning from the vaccine build. The pET-28 (+) backbone can be shown in dark as well as the vaccine create is demonstrated in red, encircled between Furthermore to structural protein, Zaheer et al. , Chauhan et al. , Enayatkhani et al. , and Jain et al.  utilized some accessories proteins as antigen focuses on in their research. In today’s study, as with the scholarly research of Singh et al. , four structural proteins, including S, M, N, and E, had been used to forecast epitope. After testing the expected epitopes for allergenicity, antigen, SKQ1 Bromide (Visomitin) and toxicity, five HTL epitopes and five CTL epitopes had been chosen for make use of in the vaccine build (Desk 2). Relating to a written report by Nguyen et al. , the epitopes chosen in today’s study were within conserved parts of structural protein and were possibly befitting vaccine advancement. The chosen HTL and CTL epitopes had been arranged in various purchases and positions TLN1 in the vaccine create using versatile linkers such as for example GPGPG, AYY, and KK. After analyzing the physicochemical properties, the balance from the acquired constructs especially, it was figured KK and GPGPG linkers work linkers for linking HTL and CTL epitopes, respectively. CTxB was put into the N-terminal from the vaccine framework as an adjuvant from the EAAAK linker to improve the immunogenicity from the vaccine. This adjuvant was chosen based on earlier research, that has shown that it could be used like a viral adjuvant to improve both systemic and mucosal immunity towards the respiratory syncytial disease by nose vaccination . In this ongoing work, for the very first time, SKQ1 Bromide (Visomitin) the CTxB epitopes and series of structural protein of M, N, E, and S had been organized by suitable linkers within a vaccine build. The molecular pounds from the vaccine was 30.99?kDa, because of the easier purification procedure for protein having a molecular pounds of significantly less than 110?kDa in the lab, the predicted worth because of this parameter is satisfactory . The theoretical pI from the vaccine was approximated to become 10.01, indicating that the vaccine was fundamental in character. The half-life from the vaccine was approximated to become 30?h in mammalian, allowing the vaccine with an extended half-life to become more subjected to the disease fighting capability . The instability index from the vaccine applicant was approximated at 39.92, and since this worth is.


(all author proceeds to benefit the Navajo Nation Museum)
The Sound of Navajo Country: Music, Language and Diné Belonging
(2017, University of North Carolina Press, Critical Indigeneities Series, eds. J. O'Brien and J.K. Kauanui).
Reviews for The Sound of Navajo Country
“Kristina M. Jacobsen has given us an ear-opening exploration of how the socio-acoustic ideologies and practices of the voice inflect the politics of difference in Navajo country. Speaking and singing, generations and genres, places and P.A. systems, blood and belonging all blend together in this illuminating ethnography of country music as Navajo music. Jacobsen’s seamless integration of linguistic anthropology, ethnomusicology, and sociocultural anthropology should be an inspiration to all ethnographers.”
--Richard Bauman, Indiana University
“This is deep ethnography. Kristina M. Jacobsen illustrates the many ways Navajos think about, talk about, and perform membership in their community through the lens of country music. An engaging and important work.”
--David Samuels, New York University
“The Sound of Navajo Country is an insightful examination of current issues in Indigenous cultural politics. Jacobsen’s investigation of voice and language in country music and other dimensions of expressive culture in the Navajo Nation illuminates the nuances of identity and language politics and the constant negotiation of authenticity. The book’s focus on a contemporary, rather than ‘traditionally cultural,’ genre of music highlights the lived reality of modern Navajo life while offering a new and refreshing look at contemporary Navajo culture.”
--Kerry Frances Thompson (Diné), Northern Arizona University
~In this ethnography of Navajo (Diné) popular music culture, Kristina M. Jacobsen examines questions of Indigenous identity and performance by focusing on the surprising and vibrant Navajo country music scene. Through multiple first-person accounts, Jacobsen illuminates country music’s connections to the Indigenous politics of language and belonging, examining through the lens of music both the politics of difference and many internal distinctions Diné make among themselves and their fellow Navajo citizens.
As the second largest tribe in the United States, the Navajo have often been portrayed as a singular and monolithic entity. Using her experience as a singer, lap steel player, and Navajo language learner, Jacobsen challenges this notion, showing the ways Navajos distinguish themselves from one another through musical taste, linguistic abilities, geographic location, physical appearance, degree of Navajo or Indian blood, and class affiliations. By linking cultural anthropology to ethnomusicology, linguistic anthropology, and critical Indigenous studies, Jacobsen shows how Navajo poetics and politics offer important insights into the politics of Indigeneity in Native North America, highlighting the complex ways that identities are negotiated in multiple, often contradictory, spheres.
Teaching Materials for The Sound of Navajo Country


Chapters: 1 Table of Contents
Completed: Yes Word count: 3202 Read Count: 256
Date: Jul 21, 2006 Title: Chapter 1: Chapter 1
Great story, Val.
Author's Response: Thank you, Cindy. Kermit's psyche is a fun place to hang out (as long as he isn't mad at you:)
Categories: Season 1-2
Characters: Kermit Griffin, Mary Margaret Skalany, Paul Blaisdell, Peter Caine
Warnings: Adult content / Sexual Situations, Language, Rape / Non-Con, Violence
Chapters: 10 Table of Contents
Completed: Yes Word count: 26621 Read Count: 322
Date: Jul 21, 2006 Title: Chapter 10: Chapter 10
I really enjoyed this story, Paige. Writing Paul in a different environment other than sitting behind his desk made for an interesting story. The story was well plotted, and the original characters believable. A great read.
Chapters: 0 Table of Contents
Completed: No Word count: 0 Read Count: 0
Date: Dec 29, 2006 Title: Chapter 1: Chapter 1
Ah Cassandra, you write the evil guys so well. Creed is even more vicious in your talented hands.


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