Download or read book Lives and Reflections of Mexican and Mexican American Traditional Storytellers written by Rosario Simona Morales and published by . This book was released on 1993 with total page 338 pages. Available in PDF, EPUB and Kindle. Book excerpt:

Download or read book Lives and Reflections of Mexican and Mexican American Traditional Storytellers written by Rosario Simona Morales and published by . This book was released on 1993 with total page 332 pages. Available in PDF, EPUB and Kindle. Book excerpt:

Download or read book Journal of Mesoamerican Studies written by and published by . This book was released on 1995 with total page 274 pages. Available in PDF, EPUB and Kindle. Book excerpt:

Download or read book Dissertation Abstracts International written by and published by . This book was released on 2008 with total page 734 pages. Available in PDF, EPUB and Kindle. Book excerpt:

Download or read book The Little Bookstore of Big Stone Gap written by Wendy Welch and published by St. Martin's Press. This book was released on 2012-10-02 with total page 239 pages. Available in PDF, EPUB and Kindle. Book excerpt: An inspiring true story about losing your place, finding your purpose, and building a community one book at a time. Wendy Welch and her husband had always dreamed of owning a bookstore, so when they left their high-octane jobs for a simpler life in an Appalachian coal town, they seized an unexpected opportunity to pursue thier dream. The only problems? A declining U.S. economy, a small town with no industry, and the advent of the e-book. They also had no idea how to run a bookstore. Against all odds, but with optimism, the help of their Virginian mountain community, and an abiding love for books, they succeeded in establishing more than a thriving business - they built a community. The Little Bookstore of Big Stone Gap is the little bookstore that could: how two people, two cats, two dogs, and thirty-eight thousand books helped a small town find its heart. It is a story about people and books, and how together they create community.

Download or read book Storytelling Global Reflections on Narrative written by Tracy Ann Hayes and published by BRILL. This book was released on 2019-05-15 with total page 346 pages. Available in PDF, EPUB and Kindle. Book excerpt: This book focuses on storytelling and human life by exploring the possibilities of narrative approaches across numerous disciplines and in diverse contexts; stories are humanity’s oldest way of making meaning of our past, present and future.

Download or read book Mexican American Folklore in the Short Stories of Jovita Gonzalez written by Olesya Franiel and published by GRIN Verlag. This book was released on 2011 with total page 25 pages. Available in PDF, EPUB and Kindle. Book excerpt: Seminar paper from the year 2006 in the subject English Language and Literature Studies - Literature, grade: 2,3, University of Duisburg-Essen, course: Mexican-American Literature, language: English, abstract: Jovita Gonzalez described the features and feelings of her folk in the beginning of the 20th century in her short folklore stories in the best way. She collected the folklore stories and later published them. But being one of the first female feminist authors, she gave to these stories her own female shade. She described the way of life of her folk from the side of women. That was one of the reasons, why she has been chosen as an example for this investigation. There are so many male authors who show the development of the Mexican-American relationships from their male view. And there have just been view female authors at the beginning of the 20th century. So this area has not been investigated enough and is up-to-date every time.

Download or read book The White Tortilla written by David P. Diaz and published by Createspace Independent Pub. This book was released on 2005 with total page 130 pages. Available in PDF, EPUB and Kindle. Book excerpt: In a book originally written for his children as a glimpse into their Latino heritage, David Diaz a second-generation Mexican-American recounts his life and the lessons of growing up in an ethnically rich neighborhood. Concurrently, he focuses on the dilemma of those he labels White Tortillas:? Americans caught in a purgatory of ambivalence,? unable to fit-in with either their native or the dominant cultures of their society.The brief vignettes chronicle David?s quest for success and acceptance and dispense his consejo (advice) to all who seek success in a diverse America. The lessons of the White Tortilla form a patchwork of life and love and illustrate a paradigm for success?a strategy for adapting to the challenges of the modern world.The White Tortilla delivers sage wisdom to help us all "dream big dreams and achieve them."

Download or read book The White Tortilla written by David Diaz and published by . This book was released on 2004-06-01 with total page pages. Available in PDF, EPUB and Kindle. Book excerpt:

Download or read book Modern Mexico written by James D. Huck Jr. and published by Bloomsbury Publishing USA. This book was released on 2017-12-01 with total page 391 pages. Available in PDF, EPUB and Kindle. Book excerpt: This single volume reference resource offers students, scholars, and general readers alike an in-depth background on Mexico, from the complexity of its pre-Columbian civilizations to its social and political development in the context of Western civilization. How did modern Mexico become a nation of multicultural diversity and rich indigenous traditions? What key roles do Mexico's non-Western, pre-Columbian indigenous heritage and subsequent development as a major center in the Spanish colonial empire play the country's identity today? How is Mexico today both Western and non-Western, part Native American and part European, simultaneously traditional and modern? Modern Mexico is a thematic encyclopedia that broadly covers the nation's history, both ancient and modern; its government, politics, and economics; as well as its culture, religion traditions, philosophy, arts, and social structures. Additional topics include industry, labor, social classes and ethnicity, women, education, language, food, leisure and sport, and popular culture. Sidebars, images, and a Day in the Life feature round out the coverage in this accessible, engaging volume. Readers will come to understand how Mexico and the Mexican people today are the result of the processes of transculturation, globalization, and civilizational contact.

Download or read book La Llorona written by Joe Hayes and published by Cinco Puntos Press. This book was released on 2004 with total page 34 pages. Available in PDF, EPUB and Kindle. Book excerpt: A retelling, in parallel English and Spanish text, of the traditional tale told in the Southwest and in Mexico of how the beautiful Maria became a ghost.

Download or read book American Studies written by Jack Salzman and published by Cambridge University Press. This book was released on 1990-05-25 with total page 1124 pages. Available in PDF, EPUB and Kindle. Book excerpt: This volume supplements the acclaimed three volume set published in 1986 and consists of an annotated listing of American Studies monographs published between 1984 and 1988. There are more than 6,000 descriptive entries in a wide range of categories: anthropology and folklore, art and architecture, history, literature, music, political science, popular culture, psychology, religion, science and technology, and sociology.

Download or read book Linguistics and Language Behavior Abstracts written by and published by . This book was released on 2005 with total page 524 pages. Available in PDF, EPUB and Kindle. Book excerpt:

Download or read book Situated Lives written by Louise Lamphere and published by Routledge. This book was released on 2014-04-08 with total page 510 pages. Available in PDF, EPUB and Kindle. Book excerpt: Situated Lives brings together the most important recent feminist and critical research that situates gender in relationship to the historical and material circumstances where gender, race, class and sexual orientation intersect and shape everyday interaction. Contributors include: Barbara Babcock, Jean Comaroff, Sarah Franklin, Faye Ginsburg, Matthew Gutmann, Faye V. Harrison, Louise Lamphere, Ellen Lewin, Jos^'e Lim^'on, Iris Lopez, Emily Martin, Mary Moran, Kirin Narayan, Aihwa Ong, Devon G. Pe^~na, Beatriz Pesquera, Helena Ragon^'e, Rayna Rapp, Judith Rollins, Leslie Salzinger, Denise Segura, Carol Stack, Ann Stoler, Donald D. Stull, Brett Williams, Patricia Zavella.

Download or read book Together Let Us Sweetly Live written by Jonathan C. David and published by University of Illinois Press. This book was released on 2007 with total page 264 pages. Available in PDF, EPUB and Kindle. Book excerpt: Together Let Us Sweetly Live THE SINGING AND PRAYING BANDS By Jonathan C. David UNIVERSITY OF ILLINOIS PRESS Copyright © 2007 the Board of Trustees of the University of Illinois All right reserved. ISBN: 978-0-252-07419-6 List of Hymn Notations...............................................................................ix Preface..............................................................................................xi Map..................................................................................................xxi Introduction.........................................................................................1 1. Alfred Green (1908-2003)..........................................................................43 2. Mary Allen (b. 1925)..............................................................................59 3. Samuel Jerry Colbert (b. 1950)....................................................................75 4. Gertrude Stanley (b. 1926)........................................................................100 5. Rev. Edward Johnson (1905-91).....................................................................128 6. Cordonsal Walters (b. 1913).......................................................................149 7. Susanna Watkins (1905-99).........................................................................164 8. Benjamin Harrison Beckett (1927-2005) and George Washington Beckett (b. 1929).....................176 9. Gus Bivens (1913-96)..............................................................................197 Sources..............................................................................................209 A Note on the Recording..............................................................................215 Index................................................................................................221 Introduction IN THE EARLY YEARS of the twentieth century, according to the older people of today, many African American residents of tidewater Maryland and Delaware would, in late summer, set aside their tools, leave their cornfields just when the tassels on each stalk turned golden and the tips of each blade changed from green to brown, abandon their tomatoes when a soft blush of red appeared on the hard green fruit, allow, for a time, their beans and sweet potatoes and melons to mature on their own, and make their way by horse and wagon, by car, or by bus to a Methodist camp meeting to attend to their sacred work. Those who had moved to the nearby cities of Baltimore, Wilmington, or Philadelphia in search of the higher wages and the excitement that urban life seemed to offer returned home by land or by water, traveling perhaps on one of the ferries that plied the Chesapeake or Delaware bays from city to town, from shore to shore, and back again. If the camp meeting was nearby, some individuals, families, or groups of unrelated church members might attend nightly services and return home to sleep, to work the next day perhaps, but then steadfastly to make their way right back to that same camp meeting for the next night's service, and the next, until that camp meeting's final, cathartic day. During several of the old-time country camp meetings, however, many would unhitch their horses, arrange all the separate wagons into a circle around a wooden-roofed tabernacle, arch a sheet of canvas over each wagon, and stay right there on the church ground for the duration of the meeting. Women would bring baskets and cheese boxes filled to the brim with fried chicken, home-smoked ham, biscuits, cabbage, and green beans. Men and boys would dig up old pine stumps and pile them high on the campgrounds, to be placed on fire stands and set ablaze to give light to each evening's spectacle. In the heat of the summer, when the ground might be parched and dust might billow-when you couldn't even walk across the ground barefoot, it was so hot-everyone lived in the shade, and "everyone had a good time," as one person recounted later. For two weeks, an intense but relaxed, joyful, communal "laboring in the Spirit" manifested itself in a day-after-day pattern of an exuberant testimony service, followed by a rousing preaching service, followed at last by a climactic, regionally distinct Singing and Praying Band service. During this latter service, in a maneuver that scholars might refer to as a "ring shout," participants formed a circle with a leader in the center; singing and clapping their hands, stamping their feet, and swaying their bodies all the while, they slowly "raised" several hymns and spirituals to a raucous, rejoicing, shouting crescendo, concluding the meeting with an ebullient march around the entire encampment. Although these bands shocked some outsiders and reminded other observers of Africa, committed participants considered them to be the foundation of the church. Camp meetings were not unique to this area or to that time at the dawn of the twentieth century. Drawn by the heady combination of religious salvation and spiritual democracy advocated in these festivals, Americans of various backgrounds had been making such yearly treks to camp meetings for over a hundred years. Those early meetings gave form to a religious movement attuned to the ethos of the new nation. In the frontier areas of Tennessee and Kentucky where they began, camp meetings sponsored by various Protestant denominations became temporary sacred cities, places of equality of souls and social solidarity that tempered the struggle to survive in the wilderness. In the states of the upper South and in Pennsylvania, these meetings also thrived. Here, where the camp meetings were predominantly organized by Methodists, both free and enslaved African Americans participated in large numbers along with English- and German-speaking European Americans. Perhaps because of Methodism's original antislavery witness, in Maryland, for example, this denomination received most of the black converts, while in 1800, approximately one-fifth of the Methodists in Virginia were black. At the beginning of the nineteenth century, white and black people alike frequently attended the same religious services, though often in segregated and unequal seating arrangements. Yet that century witnessed a complex and powerful movement to establish separate religious institutions for black Methodists. First came the effort to set up separate churches for Africans. Eventually the Methodist Episcopal Church organized a separate conference for all black churches within its denomination. A related movement led to the founding of independent, African Methodist denominations. Finally, beginning before Emancipation but accelerating after freedom, a similar but less-remarked effort saw African American Methodists starting camp meetings of their own. In the mid-Atlantic region in particular, these large, outdoor, African American religious events were the meetings that the grandparents and great-grandparents of today's participants built and today's older people witnessed when young. These camp meetings continue even in the twenty-first century. The camp meetings that the old soldiers of today recall were not unique; they were merely one echo of the religious festivals that became a new secular democracy's first religious mass movement. Yet the old-timers of today recall, above all other things, those aspects of their camps that were unique. That is, they speak mostly about the Singing and Praying Bands, for whom the camp meetings in this area became the primary regional showcases; these bands made these meetings special. They tell of the prayer meetings from which the camp meetings originated. They speak also of the march around Jericho, in which the Singing and Praying Bands led those at the camp meeting in a grand march around the entire campground on the final day of the meeting. * * * The Singing and Praying Bands of this area were special not just for the generations of participants in the African American camp meetings of the Atlantic coast states of the upper South. The antecedents of the twentieth-century bands seem to have played a clandestine but significant role in the development of African American culture in general. Therefore, the bands can stake a claim as important forces in the cultural and social history of America as a whole. Here is how it happened. At the end of the eighteenth century, when enslaved Africans in this area began to take to Methodism in a big way, the process of culture building by which Africans of various ethnic backgrounds began to transform themselves into one people was well underway. Yet that process was still incomplete. The new African American identity became consolidated throughout the South only during the first half of the nineteenth century, when hundreds of thousands of enslaved Africans were traumatically sold from the states of the upper South to cotton-growing areas of the Deep South. In the eighteenth century, prior to this mass transfer of human property, there had been two primary centers of slavery on the Atlantic coast of North America: coastal South Carolina and the Chesapeake Bay area. The ethnic mix of Africans imported into the two areas differed somewhat, leading to the possibility that the emerging African American cultures of these areas might also have differed. Of these two centers, the Chesapeake area had the larger number of slaves. In 1790, of all thirteen states, Virginia had the largest population of Africans, with 305,493 people. Maryland was second, with 111,079. Virginia also had the largest number of enslaved Africans-292,627-while Maryland's enslaved population of 103,036 was third largest. These two states also had the largest population of non-slave Africans at the time. In 1790, nearly 53 percent of the African population and 58 percent of the enslaved Africans in the country were in the upper South, in the states of Virginia, Maryland, and Delaware. The nearby black populations of southeastern Pennsylvania and southwestern New Jersey had extensive cultural ties to their brethren in the upper South. This area where the upper South meets the mid-Atlantic states seems to have been one of several areas central to the formation of African American culture in the late eighteenth and early nineteenth centuries. Among the Africans in America of that time, for example, those who lived in the mid-Atlantic region and upper South were pioneers in building specifically black institutions. In 1787, Richard Allen, Absalom Jones, and others founded a mutual aid organization in Philadelphia called the Free African Society, initiating, in the words of W. E. B. DuBois, "the first wavering step of a people toward organized social life." Numerous other grassroots benevolent and mutual aid organizations sprouted up at this time, aiming to provide members financial assistance in case of sickness or death in the family. Under the leadership of Richard Allen in Philadelphia, a group of black Methodists established the Bethel African Church in that city in 1794. In 1816, Bethel joined ranks with other independent black Methodist churches in Pennsylvania, New Jersey, and Baltimore to form the African Methodist Episcopal (A.M.E.) denomination. In Wilmington, the denomination called the Union Church of Africans was established just prior to the founding of the A.M.E. Church. Along with new institutions, a distinctly African American expressive culture was emerging in the upper South and mid-Atlantic region at the dawn of the nineteenth century. In 1819, for example, a white minister named John Fanning Watson, who lambasted many Methodists for what he saw as excesses in their worship, gave us one of the earliest reports of a specifically black religious song tradition, writing that "the coloured people get together, and sing for hours together, short scraps of disjointed affirmations, pledges, or prayers, lengthened out with long repetition choruses." In the same paragraph, Watson's description of these sacred performances by black worshippers is strikingly evocative of outdoor singing circles that the Singing and Praying Bands continue to this day. This account predates by over twenty-five years the earliest known description of a ring shout from the Atlantic coast area of the Deep South. Another writer, a Quaker schoolboy from Westtown School outside Philadelphia, described black worshippers at an outdoor camp meeting in 1817 marching around an outdoor tabernacle, singing a spiritual chorus and blowing a trumpet, in a reenactment of the march around Jericho by Joshua and the Israelites that is similar to the march that the Singing and Praying Bands continue to do today. If we look at these historical references with minds informed by the bands of today, we can project the current tradition to have been already thriving two hundred years ago, in the early years of the nineteenth century. This nascent African American expressive culture articulated new belief systems that were forming among Africans in this area, also to a certain extent in the context of Protestant evangelism. Africans in America developed a variant of this branch of Protestantism that expressed protonationalist African American identity. According to this theology of resistance, African American Christians began to associate their experience in America with that of the Israelites in Egypt, and the person of Jesus took on some of the qualities of Moses, who would not fail to liberate the enslaved. It was to some extent in the religious meetings of the upper South and in the language of this distinctive African American perspective that Gabriel Prosser and Nat Turner situated their rebellions in Virginia. (Continues...) Excerpted from Together Let Us Sweetly Live by Jonathan C. David Copyright © 2007 by the Board of Trustees of the University of Illinois. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher. Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Download or read book You Don t Know Jack written by Kevin D. Cordi and published by Univ. Press of Mississippi. This book was released on 2019-02-11 with total page 190 pages. Available in PDF, EPUB and Kindle. Book excerpt: “Jack and the Beanstalk,” “Little Jack Horner,” and “Jack the Giant Killer” are all famous tales and rhymes featuring the same hero, a character who often appears in legends, fairy tales, and nursery rhymes. Unlike moralizing fairy tale heroes, however, Jack is typically depicted as foolish or lazy, though he often emerges triumphant through cleverness and tricks. With their roots traced back to England, Jack tales are an important oral tradition in Appalachian folklore. It was in his Appalachian upbringing that Kevin D. Cordi was first introduced to Jack through oral storytelling traditions. Cordi’s love of storytelling eventually led him down a career path as a professional storyteller, touring the US for the past twenty-seven years. In addition to his work as a storyteller, Cordi worked a second job in an unrelated field—a high school teacher—and for many years, he kept his two lives separate. Everything changed when Cordi began telling stories in the classroom and realized he was connecting with his students in ways he had not previously. Cordi concluded that storytelling, storymaking, and drama can be used as systems of learning instead of as just entertainment. In You Don’t Know Jack: A Storyteller Goes to School, Cordi describes the process of integrating storytelling into his classroom. Using autoethnographic writing, he reflects upon the use of storytelling and storymaking in order to promote inquiry and learning. He argues that engaging with the stories of others, discovering that one voice or identity should not be valued over the other, and listening, especially listening to stories of difference, are of utmost importance to education and growth.

Download or read book The Last Cuentista written by Donna Barba Higuera and published by Bonnier Zaffre Ltd.. This book was released on 2022-09-01 with total page 233 pages. Available in PDF, EPUB and Kindle. Book excerpt: An unforgettable journey through the stars, to the very heart of what makes us human. The incredible Newbery Medal-winning novel from Donna Barba Higuera. "Gripping in its twists and turns, and moving in its themes - truly a beautiful cuento." - NEW YORK TIMES Había una vez . . . There lived a girl named Petra Peña, who wanted nothing more than to be a storyteller, like her abuelita. But Petra's world is ending. Earth will soon be destroyed by a comet, and only a few hundred scientists and their children - among them Petra and her family - have been chosen to journey to a new planet. They are the ones who must carry on the human race. Hundreds of years later, Petra wakes to this new planet - and the discovery that she is the only person who remembers Earth. A sinister Collective has taken over the ship during its journey, bent on erasing the sins of humanity's past. They have systematically purged the memories of all aboard - or purged them altogether. Petra alone now carries the stories of our past, and with them, any hope for our future. Can she make them live again?