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Chapter 6

Mark T. Smokov University of North Texas Press PDF


Kid Curry Loses Another Brother


bout the time Kid Curry left the hideaway in the Missouri Breaks and headed for Wyoming, younger brother John Curry became involved in a water rights dispute and took up with another man’s wife, not necessarily in that order.

Little Rockies pioneer Charles W. Duvall wrote that the four Curry brothers had each homesteaded their own piece of land. “The Curry ranches extended from the east boundary of the Tressler ranch down

Rock Creek which swung south, just east of the Tressler homestead. As

160 acres was all one could homestead at that time these four homesteads were only about a mile and a half long. The home which the Curry’s built and where they all lived was built near a large spring which came out of the north bank of Rock Creek and the homestead joining Dan Tressler.

The Curry home was in plain sight from the Dan Tressler home.”1

Tressler was building up his ranch, and he and his pretty young wife

Lucy seemed to be doing well. Then a romance developed between John

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Medium 9780253333926

IV. Generosity and Service in Theravāda Buddhism

Warren F Ilchman Indiana University Press ePub

Generosity and service to others have central importance in Theravāda Buddhism. An aphoristic verse in the Dhammapada epitomizes the Buddhist attitude as follows: “The niggardly do not go to the world of the gods; fools only do not praise liberality. A wise man rejoices in liberality and through it becomes blessed in the other world.”1 The Buddha himself is described in the texts as “the giver of the deathless,” and he is said to have instructed his first group of monks to “go forth for the welfare, the benefit and the good of gods and humans.”2 Since that time, practices that we would recognize as philanthropy and service have constituted an important part of Theravāda Buddhism. One of the central concepts in this regard, generosity/giving, dāna, is not merely a basic virtue, but serves as a pivotal practice that pertains to both the path and the goal of Buddhism. In Theravāda, generous giving provides a way of cultivating and attaining the twin ideals of the religion: compassion and wisdom.3

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Medium 9781607321651

Ten: Keep California White

Mark Rawitsch University Press of Colorado ePub

International developments and pressure from Washington contributed to Attorney General Webb’s handling of the Harada case and to a marked decrease in anti-Japanese agitation in California during the Great War. Even though it was already obvious to some California officials that the 1913 Alien Land Law was ineffective in limiting Japanese landownership and that new legislation would be required to check further acquisition of land by the Japanese, widespread anti-Japanese sentiment in California did not resurface until after the armistice between the Allies and the Germans was signed on November 11, 1918. Seeking reelection in 1920, Senator James Duval Phelan, by now California’s perennial foe of the West Coast Nikkei, took advantage of growing anti-Japanese hostility fostered during the war primarily by “the Hearst press and the German propaganda machine within the United States.” Anxious for votes, Senator Phelan jumped at the chance to rekindle the old Japanese Question, launching a strident anti-Japanese campaign. Its slogan, “Keep California White,” quickly spread across the state in support of Phelan’s efforts to retain his seat in the US Senate.1

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Medium 9781574411522

22 What to do in Emergencies

Jorge Antonio Renaud University of North Texas Press PDF

Chapter twenty-two

what to do in emergencies


his topic was the birthing idea for this book. In January of 1993, my brother fell ill and my family was not only unsure how to contact me— they did not know the procedure to follow so that I might attend his funeral after he died. This hurt my family and myself deeply, that I could not be there to receive and give comfort. The Texas prison system places many conditions on this type of furlough, but it is allowed. But in such a situation, time is of the essence. If you want to get your relative out in time to see his dying mother, or to attend a memorial service for his daughter, then you must follow TDCJ guidelines, especially the guidelines that specify the people authorized to contact TDCJ with the details of a situation.

For TDCJ officials, this is an issue loaded with problems. Most state officials are sincerely sorry when tragedy befalls the family members of convicts and they do not want to seem heartless. However, security is a priority, and the system cannot allow just anyone to call and say, “John

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Medium 9780874217506

Chapter 6 - Crusading on the Vernacular Web: The Folk Beliefs and Practices of Online Spiritual Warfare

Trevor J. Blank Utah State University Press ePub


A Spiritual Wrong Turn

Amateur website builders and evangelists “Dean” and “Susan” of Hillsboro, Oregon, believe that directly palpable, evil, spiritual entities act in the world today. They describe seeing strange eyes, white fogs, and dark shapes, hearing loud breathing, and even feeling sudden changes in temperature. While these are common elements in folk tradition (Ellis 2000), Dean and Susan place these experiences into their conservative evangelical Christian worldview. Compelled by a radical certainty imparted by these experiences, they participate in an online vernacular web of communication with others who share this certainty (Howard 2008a, 2008b). In this vernacular web, communicating about their direct experiences with spirits authorizes a shared belief in a literal reading of the Bible. For the participants in this online web of communication, those who do not accepted their literal readings of the Bible are believed to be under the influence of demons.

Since at least the 1970s, small-scale evangelical Christian media publications have developed a set of beliefs, based on the folk traditions surrounding demons and Satan, under the term spiritual warfare. Interpreting his personal experiences with these evil beings in terms of spiritual warfare, Dean interacts with others who share his beliefs by building amateur web pages. These pages then contribute to a vernacular web of online discourse espousing the most conservative form of what has been termed “vernacular Christian fundamentalism” (Howard forthcoming a; Howard forthcoming b). This discourse occurs at the online nexus between vernacular fundamentalism and Christian folk traditions about demons, and two of its particular qualities result from the easy access to other people made possible by the Internet. First, because the Internet makes it simpler for Dean to locate many individuals with similar beliefs, online communication supports their interpretations of specific real-world experiences as demonic attacks. Second, because the Internet also makes it easier to locate people with ideas they consider to be inspired by Satan and his demons, spiritual warfare can proceed across the Internet itself to engage more (and more distant) targets.

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Medium 9780253356338

10 Sharing the Baraka of the Saints: Pluridenominational Visits to the Christian Monasteries in Syria

Dionigi Albera Indiana University Press ePub


Since the 1980s, numerous Christian monasteries have been founded or rebuilt in Syria.1 These places of worship are always geographically remote from the largest cities and sparsely distributed throughout the country. However, the majority of them are situated in the Qalamun, a mountainous region north of Damascus spanning approximately sixty miles, and are of the Greek Orthodox faith.2 Thus, there are no less than eight monasteries in the village of Saydnaya and its surrounding countryside.3 For Damascenes, the name of this sizable market town in the mountains—around twenty miles from the Syrian capital—is directly associated with the many places of worship to be found there, and more specifically with the Greek Orthodox monastery dedicated to the Virgin, built in AD 547 (Deir Sayda Saydnaya).4 This monastery is a place of benediction housing a miraculous icon of the Virgin (a reproduction of one of the four icons painted by St. Luke, according to local history). Every year, thousands of Christian and Muslim zûar5 (visitors) from all denominations enter the shaghûla,6 a tiny room at the heart of the monastery, to bow before the urn that houses and protects the icon of the Virgin, reputed to have the power to resolve problems of female sterility.

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Medium 9781607322009

FIVE Late Prehistoric K’iche’ Metalworking at Utatlán, Guatemala

Aaron N. Shugar University Press of Colorado ePub

John M. Weeks

At the time of the Spanish Conquest in 1524 the site of Utatlán (Q’umarkaj) was the largest and most powerful settlement in the western highlands of Guatemala. Its political hegemony extended from the Verapaz region in the northeast to Quetzaltenango and southern Huehuetenango in the west, and to the Pacific coast and Soconusco in the south (Carmack 1981). Excavation on the periphery of the site core indicates that a highly specialized metallurgical industry was based at the site, and may have played a major role in the economic development and political interactions of the sixteenth-century K’iche’ Maya.

An industry may be broadly defined in economic terms as any form of productive work that is carried out as a specialist activity, whether full- or part-time, by an individual or group of individuals. The evidence theoretically available for such an archaeological interpretation should include sources of raw material and evidence of exploitation, workshop areas with associated evidence of production, evidence of the possession of specialized skills on the part of the producer, and the objects themselves. A consideration of these categories should permit the definition of the existence of an industry in contrast to any other mode of production (e.g., domestic production); distinguish the locality and area of influence of an industry; permit conclusions as to the skills and materials used by an industry and the objects produced; and define any changes in its organization, technology, or the objects produced.

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Medium 9781605094441

8: Start at the Finish Line

Kahn, Si Berrett-Koehler Publishers ePub

I was hiding in the brush by the Ohio River
Sarah by my side, the baby in my arms
When the slave catchers found us
With our backs against the water
Winter come late, and the ice not formed

And they sold me back South
To the old Vann Plantation
Two hundred miles from my home and kin
To be buried in a grave with no marker on it
Right on the spot where the new prison stands

I was walking the streets by the Anacostia River
But no one was hiring a young Black man
When the District police picked me up for no reason
Gave me 15 years for less than ten grams

And they sent me down South
To the old Vann Plantation
Two hundred miles from my home and kin
To be buried in a cell in a for-profit prison
To make some men rich from the trouble I’m in

There were four million slaves from the African nation
Now there’s two million prisoners
In the ‘land of the free’
It might be right on this spot
That my great-great-grandmother
Had done to her what they’re doing to me

I can feel her spirit on the old Vann Plantation
Beneath the towers and the razor wire
All for the profit of some prison corporation
If you say that’s not slavery
You’re a goddamn liar

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Medium 9780253007469

8. Rejecting Authenticity in the Desert Landscapes of the Modern Middle East: Development Processes in the Jiddat il-Harasiis, Oman

Sherine Hafez Indiana University Press ePub



Dawn Chatty

Nomads throughout the Middle East have been viewed through a lens of romantic attachment or, latterly, uncomfortable disdain and disparagement. For decades they have been subjected to state-sponsored as well as international settlement efforts in the name of modernity, progress, and more recently environmental protection. Peoples who move have challenged the neocolonial projects of the League of Nations Mandate era as well as the post–World War II independent nation by the sheer fact of their mobility. Movement, as Ernest Gellner pointed out, made these peoples “marginal” to the state, in that they could move out of the orbit of state control (Gellner 1969; also see Scott 2009). Despite efforts by central authorities to control and extend authority over these peoples, a political order outside the state continues to characterize nomads of the Middle East, with their tribal, kin-based social organization.

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Medium 9780253018380

1 Remediating Space: Adaptation and Narrative Geography

Jane Stadler Indiana University Press ePub

The formal characteristics of films, novels, and plays privilege varied expressions of imaginative geography and these cultural narratives, we argue, not only mediate and represent space, place, and location but are themselves mediated representational spaces. Furthermore, films, novels, and plays also open themselves up to further remediation in the form of cross-media adaptation or, to push the point further, in the form of geovisualization and the spatial analysis it enables. Adaptation studies is an exciting, dynamic, and rapidly developing interdisciplinary field, and yet, like narrative theory, it has not fully or directly accounted for the question of space. Adaptation studies has been more concerned with questions of fidelity (or the validity of those questions), lines of influence, and transmediality and with the translation of space, place, and landscape between narrative forms being rarely addressed.

In compiling and constructing our Cultural Atlas of Australia, we encountered many texts in which the geographical setting of the narrative was modified—to greater or lesser degrees—across adaptations. For instance, John Curran’s 1998 film adaptation of Andrew McGahan’s cult “grunge” novel, Praise (1992), is filmed in Sydney rather than in Brisbane—the city in which the novel is set and with which it is intimately connected. Although McGahan wrote the screenplay for Curran’s adaptation, and although the narrative setting of the film version remains, broadly speaking, the same (that is, urban Australia in the early 1990s), the choice of filming location means that the adaptation loses some of the novel’s locational and regional specificity—namely, its focus on the then low-rent, inner-city Brisbane suburbs of New Farm and Fortitude Valley.1 A more dramatic example is Scott Hicks’s The Boys Are Back (2009), a film adaptation of British journalist Simon Carr’s memoir about his experiences raising his sons in New Zealand following the death of his wife. Hicks’s adaptation is neither set nor filmed in New Zealand; instead, it transplants the entire narrative to Australia, from Hawke’s Bay on the east coast of New Zealand’s north island to Adelaide, the capital of South Australia, and its environs—over 2000 miles (3219 km.) and another country away. Film adaptations may also, of course, provide a more heightened sense of location, simply by virtue of the fact they must be filmed somewhere, if they are being filmed on location, and this is particularly the case when the narrative setting of the adapted text is fictional, ambiguous, or only loosely sketched (as in the case of George T. Miller’s 1982 film adaptation of A. B. “Banjo” Paterson’s 1890 poem “The Man from Snowy River”). Stage adaptations are more likely, as we will see in the case study presented here, to reduce the geographical specificity of the original text while promoting a stronger sense of symbolic or mythic space. A case in point is Stephan Elliott’s 2006 stage adaptation of his highly successful film The Adventures of Priscilla, Queen of the Desert (1994), which will be further analyzed in chapter 5. The film follows a busload of drag queens as they travel from Sydney to Alice Springs, visiting Broken Hill, Coober Pedy, the Painted Desert at Oodnadatta, and Kings Canyon en route. In Elliott’s stage adaptation, the bus itself, rather than the locations it travels to, becomes by necessity the primary backdrop and the site for much of the production’s action.

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Medium 9780253330178

IX. Gender Convention, Ideals, and Identity among Antebellum Virginia Slave Women

David Barry Gaspar Indiana University Press ePub

Brenda E. Stevenson

The autobiographical accounts, tales, and fantasies of Virginia slave women provide a wealth of information, collective and individual, existential and relational, about the private lives of bonded black females, their families, their overseers, their masters, and their mistresses.1 Fortunately, these accounts also entail much more. Through the vehicle of “autobiographical story,” slave women were able to construct what, for them, was an operative, legitimate identity, a “counterimage” of black womanhood that flew provocatively in the face of popular contemporary images of black female degradation, promiscuity, and passivity. Slave women’s image or images of themselves, more often than not, were overwhelmingly positive, even heroic. They also included notions of their principle and purpose as slave women. This essay explores some of the positive images that slave women drew of themselves and some of the practical (i.e., material, residential, occupational) conditions or variables which can be linked to the creation and perpetuation of these images.2

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Medium 9780253011381

2 Deaths: Fate and Vulnerability

Michele Ruth Gamburd Indiana University Press ePub

PRASANNA, WHO WORKED in the army, discussed tsunami fatalities. He said, “Our military people from all branches of the service helped collect the dead bodies. For example, we helped in Peraeliya [at the site of the train derailment where 1,200 people died]. The civilians didn’t want to do this work, and they didn’t have the right equipment for carrying bodies. Those bodies were decomposing; they were coming apart in pieces and fluid was oozing out.” Pictures and videos of mass graves marked the magnitude of the fatalities and the unprecedented treatment of the bodies.

Anthropologist Clifford Geertz writes, “There are at least three points where chaos—a tumult of events which lack not just interpretations but interpretability—threatens to break in upon man: at the limits of his analytic capacities, at the limits of his powers of endurance, and at the limits of his moral insight” (1973, 100). The tsunami heightened survivors’ awareness of their physical fragility and their lack of control over natural hazards. By mid-2005, people had had time to think deeply and ask themselves why this disaster had happened and why particular people had been harmed or killed.

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Medium 9780253013873

4 Zombie Media

Edward P Comentale Indiana University Press ePub

We are the hostages of news coverage, but we acquiesce secretly in this hostage-taking.

Jean Baudrillard, Virtuality and Events

The news is always horseshit.

Tony, Diary of the Dead

Taken as a whole, George A. Romero’s body of work has most often been thought to mark shifts in cultural anxieties—anxieties around the Vietnam War and the civil rights era, the rise of a consumer economy, the relation of science and the military during the Cold War, the war in Iraq, and the irruptive spectacle of terrorism—anxieties that his films not only embody but also critically respond to, and all of which have been well documented. Yet, by regarding these films as markers of cultural anxieties or repressions, such readings either implicitly or explicitly tend to use psychological models, often ones that have been transposed to a cultural level.1 Such frameworks, while certainly useful, also tend to domesticate the zombie.2 Under such models, the zombie becomes safe and familiar, immanently legible as political allegory and cultural construct. In the end, it all comes back to us humans.

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Medium 9780253352521

5 Local Character Anecdotes

Ray Cashman Indiana University Press ePub

Storytelling at wakes, ceilis, and other social occasions has directed our attention repeatedly to a particular genre: anecdotes about neighbors and local characters, sometimes living but more often dead. Given the centrality of local character anecdotes to our investigation, we should review first popular and then folkloristic understandings of what anecdotes are.

Anecdotes can be understood to be both oral and literary. On March 11, 2001, the Sunday edition of the New York Times ran a short piece entitled “It’s the Pith: Short Yarns that are Long on Legend,” by Tom Kuntz. “Everybody loves anecdotes, which reminds me of a story . . .” begins Kuntz, who continues with seventeen of what he considers the best examples from the updated Bartlett’s Book of Anecdotes. The subjects of these anecdotes include the likes of Muhammad Ali, Princess Diana, and Richard Nixon, which indicates that in common usage the term “anecdote” refers to short biographical stories about the rich and famous.

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Medium 9780253008787

2. Antisemitism and Anti-Zionism as a Moral Question \ Elhanan Yakira

Alvin H Rosenfeld Indiana University Press ePub

Elhanan Yakira

The past few years have witnessed concerted efforts to bring about what is called Israel’s delegitimation.1 What explains these anti-Israeli and so-called anti-Zionist campaigns, such as the BDS (or the Boycott, Divestment, Sanctions campaign), the Free-Gaza flotillas, the aftermath of the bloody struggle on the Mavi Marmara, the Israel Apartheid weeks, the legal warfare against Israel and Israeli officials, the Durban conferences, the anti-Israeli discourse held by human-rights organizations and other nongovernmental organizations (NGOs)? Do these activities and the language that accompanies them belong to the old traditions of antisemitism (or Judeophobia), or do they represent something else?

Whether anti-Zionism is or is not a form of antisemitism is an interesting theoretical question, but it may also have significant practical implications. For Israelis, anti-Zionism has become a real problem, and understanding its nature, scope, origins, and the stakes involved in it goes well beyond theoretical concerns. The same holds true for Jews living outside of Israel, who often find themselves the targets of Israel’s detractors. The immediate and almost automatic association of Israel with Jews proves that anti-Israeli feelings and acts are very closely linked to anti-Jewish feelings and acts. The fact is that non-Israeli Jews are today vulnerable to anti-Israeli rhetoric and activities (the late Tony Judt was not alone in thinking that Israel had become a liability to Diaspora Jews). In Arab anti-Israel discourse, the terms Jews and Israelis are very often synonymous. It comes as no surprise, then, that many Jews now dissociate themselves from Israel, refuse to see it as representing them as Jews (or otherwise), or claim that their own anti-Israeli positions are nothing but an expression of legitimate criticism of Israeli policies judged to be objectionable. Jewish protests against being associated with Israel may well be just one more expression of a classical aspect of antisemitism that has come to be known as “Jewish self-hatred.” One famous attempt to understand what is referred to with this unhappy term depicts it as a complex psychological transfer mechanism: Jews apply to other Jews the images they believe the stereotyped non-Jew has of “bad Jews.”2

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