In 1950, as a young bride, Margaret Laurence set out with her engineer husband to what was then Somaliland: a British protectorate in North Africa few Canadians had ever heard of. Her account of this voyage into the desert is full of wit and astonishment. Laurence honestly portrays the difficulty of colonial relationships and the frustration of trying to get along with Somalis who had no reason to trust outsiders. There are moments of surprise and discovery when Laurence exclaims at the beauty of a flock of birds only to discover that they are locusts, or offers medical help to impoverished neighbors only to be confronted with how little she can help them. During her stay, Laurence moves past misunderstanding the Somalis and comes to admire memorable individuals: a storyteller, a poet, a camel-herder. The Prophet’s Camel Bell is both a fascinating account of Somali culture and British colonial characters, and a lyrical description of life in the desert.

When Margaret Laurence set out for Somaliland with her engineer husband in 1950, she confronted the difficulty of communication between peoples of vastly different cultures. Yet she came to know the skilled orators, poets and craftsmen of the country, and to share the vision of a people’s struggle for survival in a barren land. The Prophet’s Camel Bell is part travelogue, part autobiography, part celebration of human nature, and essential reading for anyone who has ever been a stranger in a strange land.

In a postmodern and postcolonial age, how do we approach the writing of Margaret Laurence? Challenging Territory demands of the reader a re-evaluation of the basic assumptions that underlie their understanding of Laurence's life and writing by addressing the full range of her writing. Laurence is presented as Canadian, colonial and postcolonial subject; as feminist, humanist and political active individual; and as essayist, translator, journalist, memoir writer and fiction writer. The essays stake out a critical territory as well as offer a challenge to territory previously mapped by the criticism - in addition to charting critical space never before traced.

Africa in Narratives illuminates or proves, against the backdrop of attitudes toward nations deemed ethnic or minorities, that literature in Africa can live up to the challenge of aesthetic imagination to form an active, refreshing part of world cultural discourse. African countries have evolved imaginatively beyond their present ephemeral stages of social and political turmoil not to talk of intellectual imitations of western thought, nation literatures should be subject to the imperative of a continental cooperation.

Camels are first mentioned in the Bible as the movable property of Abraham. During the early monarchy, they feature prominently as long-distance mounts for the Queen of Sheba, and almost a millennium later, the Gospels tell us about the impossibility of a camel passing through a needle’s eye. Given the limited extrabiblical evidence for camels before circa 1000 BCE, a thorough investigation of the spatio-temporal history of the camel in the ancient Near and Middle East is necessary to understand their early appearance in the Hebrew Bible. Camels in the Biblical World is a two-part study that charts the cultural trajectories of two domestic species—the two-humped or Bactrian camel (Camelus bactrianus) and the one-humped or Arabian camel (Camelus dromedarius)—from the fourth through first millennium BCE and up to the first century CE. Drawing on archaeological camel remains, iconography, inscriptions, and other text sources, the first part reappraises the published data on the species’ domestication and early exploitation in their respective regions of origin. The second part takes a critical look at the various references to camels in the Hebrew Bible and the Gospels, providing a detailed philological analysis of each text and referring to archaeological data and zoological observations whenever appropriate. A state-of-the-art evaluation of the cultural history of the camel and its role in the biblical world, this volume brings the humanities into dialogue with the natural sciences. The novel insights here serve scholars in disciplines as diverse as biblical studies, (zoo)archaeology, history, and philology.

" ... Documents the history and development of [Post-colonial literatures in English, together with English and American literature] and includes original research relating to the literatures of some 50 countries and territories. In more than 1,600 entries written by more than 600 internationally recognized scholars, it explores the effect of the colonial and post-colonial experience on literatures in English worldwide.

Kent Dobson climbed Mount Sinai in search of the God who had eluded him. Instead he got bitten by a camel. Dobson was climbing the ladder of Christianity, too: a worship leader, teacher, and ultimately senior pastor of one of the largest and most prominent churches in America. But he was growing disillusioned with the faith, at least inside the shell of organized religion. One Sunday morning, he preached to his congregation, ÒI donÕt know what the word God even means anymore.Ó He soon left the church, but his quest for God became more intense than ever. In Bitten by a Camel, Dobson deconstructs much of what passes as Christianity, but on the foundation of Jesus and the Bible, he reconstructs a faith that is fulfilling, life-giving, and trueÑtrue to himself and true to God. DobsonÕs message is funny, poignant, and winsome. And it is ultimately, like the message of Jesus himself, hopeful.