Anthropology is a disciplined inquiry into the conditions and potentials of human life. Generations of theorists, however, have expunged life from their accounts, treating it as the mere output of patterns, codes, structures or systems variously defined as genetic or cultural, natural or social. Building on his classic work The Perception of the Environment, Tim Ingold sets out to restore life to where it should belong, at the heart of anthropological concern. Being Alive ranges over such themes as the vitality of materials, what it means to make things, the perception and formation of the ground, the mingling of earth and sky in the weather-world, the experiences of light, sound and feeling, the role of storytelling in the integration of knowledge, and the potential of drawing to unite observation and description. Our humanity, Ingold argues, does not come ready-made but is continually fashioned in our movements along ways of life. Starting from the idea of life as a process of wayfaring, Ingold presents a radically new understanding of movement, knowledge and description as dimensions not just of being in the world, but of being alive to what is going on there.

A radical revaluation of how contemporary society perceives death—and an argument for how it can make us happy. “He who would teach men to die would teach them to live,” writes Montaigne in Essais, and in How to Die: A Book about Being Alive, Ray Robertson takes up the challenge. Though contemporary society avoids the subject and often values the mere continuation of existence over its quality, Robertson argues that the active and intentional consideration of death is neither morbid nor frivolous, but instead essential to our ability to fully value life. How to Die is both an absorbing excursion through some of Western literature’s most compelling works on the subject of death as well as an anecdote-driven argument for cultivating a better understanding of death in the belief that, if we do, we’ll know more about what it means to live a meaningful life.

Anthropology is a disciplined inquiry into the conditions and potentials of human life. Generations of theorists, however, have expunged life from their accounts, treating it as the mere output of patterns, codes, structures or systems variously defined as genetic or cultural, natural or social. Building on his classic work The Perception of the Environment, Tim Ingold sets out to restore life to where it should belong, at the heart of anthropological concern. Being Alive ranges over such themes as the vitality of materials; what it means to make things; the perception and formation of the ground; the mingling of earth and sky in the weather-world; the experiences of light, sound and feeling; the role of storytelling in the integration of knowledge; and the potential of drawing to unite observation and description. Our humanity, Ingold argues, does not come ready-made but is continually fashioned in our movements along ways of life. Starting from the idea of life as a process of wayfaring, Ingold presents a radically new understanding of movement, knowledge and description as dimensions not just of being in the world, but of being alive to what is going on there. This edition includes a new preface by the author.

Labrador Innu cultural and environmental activist Tshaukuesh Elizabeth Penashue is well-known both within and far beyond the Innu Nation. The recipient of a National Aboriginal Achievement Award and an honorary doctorate from Memorial University, she has been a subject of documentary films, books, and numerous articles. She led the Innu campaign against NATO’s low-level flying and bomb testing on Innu land during the 1980s and ’90s, and was a key respondent in a landmark legal case in which the judge held that the Innu had the “colour of right” to occupy the Canadian Forces base in Goose Bay, Labrador. Over the past twenty years she has led walks and canoe trips in nutshimit, “on the land,” to teach people about Innu culture and knowledge. Nitinikiau Innusi: I Keep the Land Alive began as a diary written in Innu-aimun, in which Tshaukuesh recorded day-to-day experiences, court appearances, and interviews with reporters. Tshaukuesh has always had a strong sense of the importance of documenting what was happening to the Innu and their land. She also found keeping a diary therapeutic, and her writing evolved from brief notes into a detailed account of her own life and reflections on Innu land, culture, politics, and history. Beautifully illustrated, this work contains numerous images by professional photographers and journalists as well as archival photographs and others from Tshaukuesh’s own collection.

A critical anthropological analysis of health theory with specific reference to the James Bay Cree. The author argues that definitions of health are not simply reflections of physiological soundness but convey broader cultural and political realities.

'Being Alive Well': Health and the Politics of Cree Well-Being is a critical medical anthropological analysis of health theory in the social sciences with specific reference to the James Bay Cree of northern Quebec. In it the author argues that definitions of health are not simply reflections of physiological soundness but convey broader cultural and political realities. The book begins with a treatise on the study of health in the social sciences and a call for a broader understanding of the cultural parameters of any definition of health. Following a chapter that outlines the history of the Whapmagoostui (Great Whale River) region and the people, Adelson presents the underlying symbolic foundations of a Cree concept of health, or miyupimaatisiiun. The core of this book is an ethnographic study of the Whapmagoostui Cree and their particular concept of "health" (miyupimaatisiiun or "being alive well"). That concept is mediated by history, cultural practices, and the contemporary world of the Cree, including their fundamental concerns about their land and culture. In the contemporary context, health – or more specifically, "being alive well" – for the Cree of Great Whale is an intimate fusion of social, political, and personal well-being, thus linking individual bodies to a larger socio-political reality.

Trauma does not just happen to a few unlucky people; it is the bedrock of our psychology. Death and illness touch us all, but even the everyday sufferings of loneliness and fear are traumatic. In The Trauma of Everyday Life renowned psychiatrist and author of Thoughts Without a Thinker Mark Epstein uncovers the transformational potential of trauma, revealing how it can be used for the mind's own development. Epstein finds throughout that trauma, if it doesn't destroy us, wakes us up to both our minds' own capacity and to the suffering of others. It makes us more human, caring and wise. It can be our greatest teacher, our freedom itself, and it is available to all of us. Western psychology teaches that if we understand the cause of trauma, we might move past it while many drawn to Eastern practices see meditation as a means of rising above, or distancing themselves from, their most difficult emotions. Both, Epstein argues, fail to recognize that trauma is an indivisible part of life and can be used as a tool for growth and an ever deeper understanding of change. When we regard trauma with this perspective, understanding that suffering is universal and without logic, our pain connects us to the world on a more fundamental level. Guided by the Buddha's life as a profound example of the power of trauma, Epstein's also closely examines his own experience and that of his psychiatric patients to help us all understand that the way out of pain is through it.

Diving off a Jamaican waterfall, evading a charging black rhino in the veldt, running naked through the streets of South Africa, nearly drowning off the coast of Brazil—such adventures and many more are recounted in this personal collection of travel essays about one man's journey following the cardinal winds. Infused with a dry sense of humor and an observant sense of place, these stories cascade in a torrent of thrilling events and breathtaking wonder.

The purpose of this book is to improve the lives of individuals by empowering them with the tools necessary to be a.l.i.v.e. (always living in victorious experiences). This is accomplished by providing relevant teachings concerning the topics of salvation; understanding what to do after you've been saved, discovering GOD's purpose for your life, studying the Bible, faith, prayer, praise and worship, unconditional love, grace, holiness, patience, forgiveness, wisdom, righteousness, power and authority, church, communion, fasting, tithing, baptism, evangelism, compassion, and generosity. These chapters are designed so that you can apply the material into your life in order to develop a close relationship with GOD, and to experience the benefits and the privileges that He offers to us as His children that enable us to fulfill our purpose, and to accomplish our goals and dreams.

The astonishing, powerful debut by the winner of a 2016 Whiting Writers' Award WHEREAS her birth signaled the responsibility as mother to teach what it is to be Lakota therein the question: What did I know about being Lakota? Signaled panic, blood rush my embarrassment. What did I know of our language but pieces? Would I teach her to be pieces? Until a friend comforted, Don’t worry, you and your daughter will learn together. Today she stood sunlight on her shoulders lean and straight to share a song in Diné, her father’s language. To sing she motions simultaneously with her hands; I watch her be in multiple musics. —from “WHEREAS Statements” WHEREAS confronts the coercive language of the United States government in its responses, treaties, and apologies to Native American peoples and tribes, and reflects that language in its officiousness and duplicity back on its perpetrators. Through a virtuosic array of short lyrics, prose poems, longer narrative sequences, resolutions, and disclaimers, Layli Long Soldier has created a brilliantly innovative text to examine histories, landscapes, her own writing, and her predicament inside national affiliations. “I am,” she writes, “a citizen of the United States and an enrolled member of the Oglala Sioux Tribe, meaning I am a citizen of the Oglala Lakota Nation—and in this dual citizenship I must work, I must eat, I must art, I must mother, I must friend, I must listen, I must observe, constantly I must live.” This strident, plaintive book introduces a major new voice in contemporary literature.