Situating the reader within his own striking narrative, Potter presents himself simply enough as a young boy with questions. Throughout the book, Potter’s thoughts on these theories are punctuated by personal experiences — an honest approach that moves from one page to the next not un-like a conversation with a friend.And in this conversation, Potter articulates several characteristics of these world-views and the consequences they engender for our perspectives of everyday reality and for the ultimate purpose of our lives. Through the lens of these major views from the East and the West, 3 Theories of Everything effectively wrestles with questions of desire and suffering, examining their implications within each perspective.Potter asks readers to consider which view they would naturally identify themselves with and to think responsibly about why that is. In so doing, Potter both engages the reader with helpful big-picture information and also trusts them to relate it to their own contexts and experience. Based on lectures by the author, 3 Theories of Everything concludes with a large section of questions and answers drawn from live audience discussions that will no doubt leave the reader with a sense of recognition and plenty to think about.

    Edgar, like many other people, has synesthesia - a fascinating condition in which music can have color, words can have taste, and time and numbers float through space.Everyone will be closely acquainted with at least 6 or 7 people who have synesthesia but you may not yet know who they are because, until very recently, synesthesia was largely hidden and unknown. Now science is uncovering its secrets and the findings are leading to a radical rethink about how our senses are organized. In this timely and thought-provoking book, Jamie Ward argues that sensory mixing is the norm even though only a few of us cross the barrier into the realms of synesthesia.How is it possible to experience color when no color is there? Why do some people experience touch when they see someone else being touched? Can blind people be made to see again by using their other senses? Why do scientists no longer believe that there are five senses? How does the food industry exploit the links that exist between our senses? Does synesthesia have a function? The Frog Who Croaked Blue explores all these questions in a lucid and entertaining way, making it fascinating reading for anyone with an interest in the intriguing workings of the mind.

    Here, lead author Joseph Tobin—along with new collaborators Yeh Hsueh and Mayumi Karasawa—revisits his original research to discover how two decades of globalization and sweeping social transformation have affected the way these three cultures educate and care for their youngest pupils. Putting their subjects’ responses into historical perspective, Tobin, Hsueh, and Karasawa analyze the pressures put on schools to evolve and to stay the same, discuss how the teachers adapt to these demands, and examine the patterns and processes of continuity and change in each country. Featuring nearly one hundred stills from the videotapes, Preschool in Three Cultures Revisited artfully and insightfully illustrates the surprising, illuminating, and at times entertaining experiences of four-year-olds—and their teachers—on both sides of the Pacific.

    Now, in The Web of Life, he takes yet another giant step forward, offering a brilliant synthesis of such recent scientific breakthroughs as the theory of complexity, Gaia theory, and chaos theory. 25 line drawings.

    To answer them, psychiatrist, researcher, and critically acclaimed author Jeffrey Satinover first explores the latest discoveries in neuroscience, modern physics, and radically new kinds of computing, then shows how, together, they suggest the brain embodies and amplifies the mysterious laws of quantum physics. By its doing so, Satinover argues we are elevated above the mere learning machines modern science assumes us to be. Satinover also makes two provocative predictions: We will soon construct artificial devices as free and aware as we are; as well as begin a startling re-evaluation of just who and what we are, of our place in the universe, and perhaps even of God.

    For many, it involves dramatic changes of everyday routines and personal habits.Davidman bases her analysis on in-depth conversations with forty ex-Hasidic individuals. From these conversations emerge accounts of the great fear, angst, and sense of danger that come of leaving a highly bounded enclave community. Many of those interviewed spoke of feeling marginal in their owncommunities; of strain in their homes due to death, divorce, or their parents' profound religious differences; experienced sexual, physical, or verbal abuse; or expressed an acute awareness of gender inequality, the dissimilar lives of their secular relatives, and forbidden television shows, movies, websites, and books.Becoming Un-Orthodox draws much-needed attention to the vital role of the body and bodily behavior in religious practices. It is through physical rituals and routines that the members of a religion, particularly a highly conservative one, constantly create, perform, and reinforce the culture of thereligion. Because of the many observances and daily rituals required by their faith, Hasidic defectors are an exemplary case study for exploring the centrality of the body in shaping, maintaining, and shedding religions.This book provides both a moving narrative of the struggles of Hasidic defectors and a compelling call for greater collective understanding of the complex significance of the body in society.

    It is a stunning pictorial map of the World Beat and a dazzling companion to "Drumming at the Edge of Magic." The wisdom of thinkers such as Tsao-Tzu and Joseph Campbell mingle with the recorded thoughts of a Siberian villager and a Cheyenne shaman to provide a fascinating accompaniment.

    The new edition maintains the authors' innovative solutions to two central problems of the course: first, the text continues to focus on about 80 sites, giving students less encyclopedic detail but essential coverage of the discoveries that have produced the major insights into prehistory; second, it continues to be organized into essays on sites and concepts, allowing professors complete flexibility in organizing their courses.

    Spradley also teaches students how to analyze the data they collect, and write an ethnography. The appendices include research questions and writing tasks.

    Over more than six decades of studying and working with children, he brilliantly and insightfully charted the stages of a child's intellectual maturation from the first years to adulthood, and in doing so pioneered a new mode of understanding the changing ways in which a child comes to grasp the world.The purpose of A Piaget Primer is to make Piaget's vital work readily accessible to teachers, therapists, students, and of course, parents. Two noted American psychologists distill Piaget's complex findings into wonderfully clear formulations without sacrificing either subtlety or significance. To accomplish this, they employ not only lucid language but such fascinating illuminations of a child's world and vision as Alice's Adventures in Wonderland and Winnie-the-Pooh, as well as media manifestations like Barney and Sesame Street. This completely revised edition of this classic work is as enjoyable as it is invaluable--an essential guide to comprehending and communicating with children better than we ever have before.

    It argued that classical Aboriginal society was more sophisticated than Australians had been led to believe because it resembled more closely the farming communities of Europe.In Farmers or Hunter-gatherers? Peter Sutton and Keryn Walshe ask why Australians have been so receptive to the notion that farming represents an advance from hunting and gathering. Drawing on the knowledge of Aboriginal elders, previously not included within this discussion, and decades of anthropological scholarship, Sutton and Walshe provide extensive evidence to support their argument that classical Aboriginal society was a hunter-gatherer society and as sophisticated as the traditional European farming methods.Farmers or Hunter-gatherers? asks Australians to develop a deeper understanding and appreciation of Aboriginal society and culture.

    Drawing on extensive fieldwork conducted over a period of seven years, Paige West focuses on the Crater Mountain Wildlife Management Area, the site of a biodiversity conservation project implemented between 1994 and 1999. She describes the interactions between those who ran the program—mostly ngo workers—and the Gimi people who live in the forests surrounding Crater Mountain. West shows that throughout the project there was a profound disconnect between the goals of the two groups. The ngo workers thought that they would encourage conservation and cultivate development by teaching Gimi to value biodiversity as an economic resource. The villagers expected that in exchange for the land, labor, food, and friendship they offered the conservation workers, they would receive benefits, such as medicine and technology. In the end, the divergent nature of each group’s expectations led to disappointment for both.West reveals how every aspect of the Crater Mountain Wildlife Management Area—including ideas of space, place, environment, and society—was socially produced, created by changing configurations of ideas, actions, and material relations not only in Papua New Guinea but also in other locations around the world. Complicating many of the assumptions about nature, culture, and development underlying contemporary conservation efforts, Conservation Is Our Government Now demonstrates the unique capacity of ethnography to illuminate the relationship between the global and the local, between transnational processes and individual lives.

    

    Sambia boys experience ritualized homosexuality before puberty and do not leave it until marriage, after which homosexual activity is prohibited. The implications are developed cross-culturally and contextualized in gender literature.

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