Scrupulous scholarship and magical prose are brought to bear on such diverse topics as seeds, the hieroglyphs on shells, lost tombs, the goddess Circe, city dumps, and Neanderthal man.

    But what came before the Greeks? What if we could prove that all myths have one common origin in a celestial cosmology? What if the gods, the places they lived & what they did are but ciphers for celestial activity, a language for the perpetuation of complex astronomical data? Drawing on scientific data, historical & literary sources, the authors argue that our myths are the remains of a preliterate astronomy, an exacting science whose power & accuracy were suppressed & then forgotten by an emergent Greco-Roman world view. This fascinating book throws into doubt the self-congratulatory assumptions of Western science about the unfolding development & transmission of knowledge. This is a truly seminal & original thesis, a book that should be read by anyone interested in science, myth & the interactions between the two.

    race relations, federal bureaucracies, Christian churches, and social scientists. This book continues to be required reading for all Americans, whatever their special interest.

    Today this much-cited classic is regarded as the seminal volume from which stems much current anthropological thinking about ethnicity.Ethnic Groups and Boundaries opens with Barth's invaluable thirty-page essay that introduces readers to important theoretical issues in the analysis of ethnic groups. Following is a collection of seven essays - the results of a symposium involving a small group of Scandinavian social anthropologists - intended to illustrate the application of Barth's analytical viewpoints to different sides of the problems of polyethnic organization in various ethnographic areas, including Norway, Sudan, Ethiopia, Mexico, Afghanistan, and Laos.

    It is inhabited by many different ethnic groups. Many of its Uralic, Altaic, and Paleosiberian peoples observe shamanistic practices even in modern times. Many classical ethnographic sources of 'shamanism' were recorded among Siberian peoples." (Quote from wikipedia.org)Table of Contents: Publisher's Preface; Shamanism ; The Shaman; A. The Shaman's Vocation.; B. The Shaman's Preparatory Period.; Types Of Shamans; The Accessories Of The Shaman; The Shaman In Action; Shamanism And Sex.; Gods, Spirits, Soul.; Some Ceremonies; EndnotesAbout the Publisher: Forgotten Books is a publisher of historical writings, such as: Philosophy, Classics, Science, Religion, Esoteric and Mythology. www.forgottenbooks.orgForgotten Books is about sharing information, not about making money. All books are priced at wholesale prices. We are also the only publisher we know of to print in large sans-serif font, which is proven to make the text easier to read and put less strain on your eyes.

    I like people to love each other." The ghetto child speaks, and the world emerges as he sees it and as he wishes it to be. This remarkable collection reveals the expanding awareness of nearly two hundred primary and secondary school children as they think about themselves, their painfully limiting surroundings, and the broader world which they often know of only by hearsay. Here, too, are their brightest dreams and their darkest nightmares, the things they can neither see nor touch. Though often displaying fierce emotions, these writings also express the flights of imagination which all children share. The ghetto child speaks for all of America. It is for us to listen.

    From wilderness to metropolis in 15,000,000 years--the unfolding story of human evolution & the human condition, as revealed by new discoveries in archeology & primate behavior.

    He evaluates both processes from a theological perspective, defining festivity as the capacity for genuine revelry & joyous celebration & defining fantasy as the faculty for envisioning radically alternative life situations. He asserts that both are vital to contemporary life & faith; both are a precondition for genuine social transformation. In a success & money-oriented society we need a rebirth of unapologetically unproductive festivity & expressive celebration. In an age that has quarantined parody & separated politics from imagination, we need a renaissance of social fantasy. It's been said that affluent Westerners have been gaining the whole world while losing their souls. In the face of this Cox affirms the necessity of a resurgence of hope, celebration, liberation & experimentation. The medieval Feast of Fools, from which he's taken his title, symbolizes both the problem & process. Centuries ago it provided an opportunity for the choirboy to play bishop & for serious townsfolk to mock the stately rituals of church & court. The eventual disappearance of the custom in the 16th century, unlamented if not welcomed by those in authority, illustrates the concerns of this controversial essay. Cox doesn't propose that a medieval practice should be revived. He does argue for a rebirth in our own cultural idiom of what was right & good about the Feast of Fools. It's likely that this book will become significant in wide circles. It speaks directly to such contemporary movements as the theology of hope, the rapidly disappearing radical theology & the theology of culture. For many it will provide a new perspective on the renewal of religious life & the secular search for religious experience. For others it will function as a window into the experimental laboratories of the "underground church." For everyone it's a refreshing encounter with a wholly new set of perceptive observations about the problems facing us.OvertureIntroductionFestivity : the ingredients -- Festivity and the death of God -- Fantasy : the ingredients -- Fantasy and religion -- Fantasy and utopia -- Mystics and militants -- Beyond radical theology -- A theology of juxtaposition -- Christ the harlequinCodaAppendixNotesIndex of Names

    

    Morris finds remarkable similarities with captive zoo animals and looks closely at the aggressive, sexual and parental behaviour of the human species under the stresses and pressures of urban living.

    Yet today his message of peace hope love and forgiveness still resonates with people of all races nationalities educational and economic backgrounds. Some like what he said while others disagree with what he said. But almost everyone finds him intriguing. nbsp;The story of Jesus comes to us from four different authors Matthew Mark Luke and John written over a period of nearly seventy years. The message and uniqueness of Jesus remain the same but each author tells the story from his perspective and for his purpose. Some writers wrote more; others wrote less. nbsp;But what if we could read it as one single story from beginning to end This book does just that by combining the four reports of Jesusrsquo; life into a single chronological story.nbsp;Through this book you will take a new look at Jesus his life his miracles and his teachings and be able to come to your own conclusion about him.nbsp;Produced in cooperation with the International Bible Society.

    

    The selections come from the Aztecs, the Mayas, the Mixtecs and Zapotecs of Oaxaca, the Tarascans of Michoacan, the Otomís of central Mexico, and others. They have come down to us from inscriptions on stone, the codices, and accounts written, after the coming of Europeans, of oral traditions.It is Miguel León-Portilla’s intention "to bring to contemporary readers an understanding of the marvelous world of symbolism which is the very substance of these early literatures." That he has succeeded is obvious to every reader.

    

    It reveals that the games children take pleasure in when out on their own are usually those learnt from each other - not from adults. They are games in which children may deliberately scare each other, ritually hurt each other, take foolish risks, play ten against one, and yet in which they consistenly observe their own sense of fair play. This volume explains in detail how a large number of street games are played, and gives the rhymes and sayings children repeat while playing them, together with their different regional names. It also contains notes on their individual histories, and compares apparently recently invented games with amusements in Elizabethan, medieval and even classical times, while numerous analogues from other countries indicate the extent of their distribution. Iona and Peter Opie have also written "The Oxford Dictionary of Nursery Rhymes", "The Oxford Nursery Rhyme Book", "The Oxford Book of Children's Verse", "The Lore and Language of Schoolchildren", "Classic Fairy Tales", "A Nursery Companion" and "The Oxford Book of Narrative Verse". Iona Opie is also the author of "The Singing Game" and "People in the Playground".

    These old people really loved horses and enjoyed talking about them. They were uniformly cooperative and interested in getting the record straight. Clark Wissler (1927, p. 154) has named the period 1540 to 1880 in the history of the Indian tribes of the Great Plains "the horse culture period." This period can be defined more accurately and meaningfully in cultural than in temporal terms. Among all the tribes of the area it began much later than 1540. With some tribes it ended before 1880. Yet for each Plains Indian tribe the horse culture period spanned the years between the acquisition and first use of horses and the extermination of the economically important buffalo in the region in which that tribe lived. Anthropologists and historians have been intrigued by the problem of the diffusion of the European horse among the Plains Indians. It is well known that many tribes began to acquire horses before their first recorded contacts with white men. Paucity of documentation has given rise to much speculation as to the sources of the horses diffused to these tribes, the date when the first Plains Indians acquired horses, the rate of diffusion from tribe to tribe, and the conditions under which the spread took place. The three Blackfoot tribes of the northwestern Plains, the Piegan, Blood, and North Blackfoot, were among those tribes that possessed horses when first met by literate white men. To view their acquisition in proper historical and cultural perspective it is necessary to consider the larger problem of the diffusion of horses to the northern Plains and Plateau tribes.

    This literature is of the greatest interest and variety, and not excessively 'strange' to readers of European oral literature. It was produced by nomadic peoples with well-developed traditions of narrative heroic poetry. Dr Chadwick paraphrases and analyses the more important epics; and Professor Zhirmunsky adds a study on epic songs and their singers on the processes of oral transmission. This is a fascinating study that will be of particular interest to scholars of comparative literature and of the origins of literature generally; but it should also be read by anthropologists and scholars of folklore.

    After its "pacification," Acehnese society evolved peacefully, yet nonetheless the Acehnese participated fully in the Indonesian revolution and in a rebellion against the Indonesian central government not long after. Based on field work done in the early 1960s, James Siegel's The Rope of God, traces the evolution in Islam, in the economy, and in the structure of the family to show how it was that Aceh mobilized itself as a society from the time of the colonial war to the emergence of the republic. At a time when this Indonesian society is once again in movement, this influential study has gained a certain new relevance.To bridge this span of time since its initial publication in 1969, Siegel has added two additional chapters to his original volume: one a description of political elements today and the other a previously published piece on Acehnese domestic politics.Important when it first appeared, The Rope of God continues to be of enduring importance today and will be warmly welcomed back into print.James Siegel is Professor of Anthropology and Asian Studies, Cornell University and is the author of New Criminal Type in Jakarta: A Counter-Revolution Today, among other books.

    

    The book is critical as well as factual and presents a consistent thesis that the state exists for the benefit of the individual and not the individual for the State. It should be of great help to students, teachers and the general reader who is interested in a well-written and modern introduction to politics.

    The author offers detailed descriptions of the elaborate economic, political, and social structures of the Yoruba, their complex set of religious beliefs, and their world-famous art forms.

    The answer, she argues, lies not only in biology or in child rearing but in how men and women form opinions about their own aggression. Women believe their aggression results from a loss of self-control, while men see their behavior as a means of gaining control over others. Daughters are deeply ashamed when they get angry, but sons learn to associate aggression with integrity, courage, and triumph. Campbell shows how men's and women's different views of anger and restraint profoundly affect their actions—from rage in marriage to violence in the streets—and what this means for us all. The misreading of the meaning of aggression drives a wedge between the sexes, affecting everything from their ability to communicate with each other to the way that traditionally male-dominated spheres such as law or medicine pathologize and punish women's aggression. The book draws together two research areas that have had little dialogue with one another—aggression and gender differences—to present for the first time a theory of their interrelationship. The book also reveals the links between criminal violence and psychological processes common to all of us. A major contribution in the tradition of You Just Don't Understand and In a Different Voice , this book offers a new understanding of a vital issue.

    This theory emphasizes the prominent roles played by vicarious, symbolic, and self-regulatory processes in psychological functioning. Dr Bandura believes the reason for the sustained interest in this book is because it provided a unified conceptual framework within which to study diverse psychological phenomena and it specified procedures for effecting change.Behavior modification is the use of empirically demonstrated behavior change techniques to increase or decrease the frequency of behaviors, such as altering an individual's behaviors and reactions to stimuli through positive and negative reinforcement of adaptive behavior and/or the reduction of behavior through its extinction, punishment and/or satiation. Most behavior modification programs currently used are those based on Applied behavior analysis (ABA), formerly known as the experimental analysis of behavior which was pioneered by B. F. Skinner.Albert Bandura b.12/4/1925, in Mundare, Alberta, Canada is a psychologist who is the David Starr Jordan Professor Emeritus of Social Science in Psychology at Stanford University. Over almost six decades, he has been responsible for contributions to many fields of psychology, including social cognitive theory, therapy and personality psychology, and was also influential in the transition between behaviorism and cognitive psychology. He is known as the originator of social learning theory and the theory of self-efficacy, and is also responsible for the influential 1961 Bobo doll experiment.

    An EssayThe History: Conflicts & ConfusionsMyth & Symbol: History Fulfills ItselfThe Nonverbal & the Symbolic: We Are What We Observe & We Do What We SeeArt & Propaganda: Making a Reality2. A Discourse Through PicturesThe SceneThe Actors3. AppendicesSupplementary Notes & Translations to the PlatesSources for Visual & Written MaterialReadings