The Gypsy fables called Darane swature seek to explain the everyday mysteries of the world. In Mort Castle's Nations of the Living, Nations of the Dead, Romany stories guide us along the dark misty trails of the realms of history and fantasy, of ancient magic and contemporary culture, as we meet: Wyatt Earp, who has a distressing personal hygiene problem. Dr. Valentine of Paris, Keeper of the Secret of Immortality. Nordo, Monstrous Night Creature of the Philco Radio. And Cowboy Bob Steele, Sir Richard Burton, Groucho Marx and Charlie Chaplin, Steve McQueen and Heather Locklear, Alley Oop, H.P. Lovecraft and Robert Bloch, --and "the saddest woman in the world, Marilyn Monroe."in the Bram Stoker nominated short story, "I Am Your Need." Nations of the Living, Nations of the Dead is "Mort Mythology" by the writer who's been called "a master of the short story," "a writer with a remarkable gift for storytelling and a profound sense of what makes humans tick" and "El Maestro del Terror."

With his single mother in jail, Sequoyah, a 15-year-old Cherokee boy, is placed in foster care with the Troutt family. Literally and figuratively scarred by his unstable upbringing, Sequoyah has spent years mostly keeping to himself, living with his emotions pressed deep below the surface - that is, until he meets 17-year-old Rosemary, another youth staying with the Troutts. Sequoyah and Rosemary bond over their shared Native American background and tumultuous paths through the foster care system, but as Sequoyah's feelings towards Rosemary deepen, the precariousness of their lives and the scars of their pasts threaten to undo them both.

This history of Native Americans, from the period of first contactto the present day, offers an important variation to existingstudies by placing the lives and experiences of Native Americancommunities at the center of the narrative. Presents an innovative approach to Native American history byplacing individual native communities and their experiences at thecenter of the study Following a first chapter that deals with creation myths, theremainder of the narrative is structured chronologically, coveringover 600 years from the point of first contact to the presentday Illustrates the great diversity in American Indian culture andemphasizes the importance of Native Americans in the history ofNorth America Provides an excellent survey for courses in Native Americanhistory Includes maps, photographs, a timeline, questions fordiscussion, and “A Closer Focus” textboxes that providebiographies of individuals and that elaborate on the text, exposing students to issues of race, class, and gender

Walk from creation to eternity in a way guaranteed to change your view of the world. You'll finally understand the war Satan is waging against God and how that conflict has affected history, including the persecution of Jewish people and Christians.

Posthuman theory asks in various ways what it means to be human in a time when philosophy has become suspicious of claims about human subjectivity. Those subjects who were historically considered aberrant, and our future lives becoming increasingly hybrid show we have always been and are continuously transforming into posthumans. What are the ethical considerations of thinking the posthuman? Posthuman Ethics asks not what the posthuman is, but how posthuman theory creates new, imaginative ways of understanding relations between lives. Ethics is a practice of activist, adaptive and creative interaction which avoids claims of overarching moral structures. Inherent in thinking posthuman ethics is the status of bodies as the site of lives inextricable from philosophy, thought, experiments in being and fantasies of the future. Posthuman Ethics explores certain kinds of bodies to think new relations that offer liberty and a contemplation of the practices of power which have been exerted upon bodies. The tattooed and modified body, the body made ecstatic through art, the body of the animal as a strategy for abolitionist animal rights, the monstrous body from teratology to fabulations, queer bodies becoming angelic, the bodies of the nation of the dead and the radical ways in which we might contemplate human extinction are the bodies which populate this book creating joyous political tactics toward posthuman ethics.

Just one generation ago, the Sora tribe in India lived in a world populated by the spirits of their dead, who spoke to them through shamans in trance. Every day, they negotiated their wellbeing in heated arguments or in quiet reflections on their feelings of love, anger, and guilt. Today, young Sora are rejecting the worldview of their ancestors and switching their allegiance to warring sects of fundamentalist Christianity or Hinduism. Communion with ancestors is banned as sacred sites are demolished, female shamans are replaced by male priests, and debate with the dead gives way to prayer to gods. For some, this shift means liberation from jungle spirits through literacy, employment, and democratic politics; others despair for fear of being forgotten after death. How can a society abandon one understanding of reality so suddenly and see the world in a totally different way? Over forty years, anthropologist Piers Vitebsky has shared the lives of shamans, pastors, ancestors, gods, policemen, missionaries, and alphabet worshippers, seeking explanations from social theory, psychoanalysis, and theology. Living without the Dead lays bare today’s crisis of indigenous religions and shows how historical reform can bring new fulfillments—but also new torments and uncertainties. Vitebsky explores the loss of the Sora tradition as one for greater humanity: just as we have been losing our wildernesses, so we have been losing a diverse range of cultural and spiritual possibilities, tribe by tribe. From the award-winning author of The Reindeer People, this is a heartbreaking story of cultural change and the extinction of an irreplaceable world, even while new religious forms come into being to take its place.

In Memento of the Living and the Dead, Phillip Berryman relates his experiences as a Catholic priest in Panama City starting in 1965, and then, after leaving the priesthood to marry, in Central America in the late 1970s, as conflict and repression rose in Guatemala and El Salvador and the Sandinista revolution overthrew the Somoza dictatorship. Berryman was leading an ecumenical delegation in El Salvador when Archbishop Oscar Romero was murdered at the altar, and was at the archbishop's funeral when it was attacked. Under increasing surveillance in Guatemala, he and his family returned to the United States in 1980, where he took part in the movement against US interference in Central America. Through study, travel, and research in South America, he followed the emergence and evolution of liberation theology and the rise of evangelical Pentecostalism. This memoir, which traces a trajectory from pre-Vatican II Catholicism to the Pope Francis era, presents the hopes and struggles of a generation of people, many of whom paid with their lives, starting with his friend Hector Gallego in Panama in 1971. Central threads are the struggle of the poor for a more dignified life and the defense of human rights.