In the 1970s, the city of Genoa in northern Italy was suffering the economic decline and the despondency common to industrial centers of the Western world at that time. Deindustrialization made Genoa a bleak, dangerous, angry city, where the unemployment rate rose alongside increasing political violence and crime and led to a massive population loss as residents fled to find jobs and a safer life elsewhere. But by the 1990s a revitalization was under way. Many Genoese came to believe their city was poised for a renaissance as a cultural tourism destination and again began to appreciate the sensory, aesthetic, and cultural facets of Genoa, refining practices of a cultured urbanity that had long been missing. Some of those people—educated, middle class—seeking to escape intellectual unemployment, transformed urbanity into a source of income, becoming purveyors of symbolic goods and cultural services, as walking tour guides, street antiques dealers, artisans, festival organizers, small business owners, and more, thereby burnishing Genoa's image as a city of culture and contributing to its continued revival. Based on more than a decade of ethnographic research, Creative Urbanity argues for an understanding of contemporary cities through an analysis of urban life that refuses the prevailing scholarly condemnation of urban lifestyles and consumption, even as it casts a fresh light on a social group often neglected by anthropologists. The creative urbanites profiled by Emanuela Guano are members of a struggling middle class who, unwilling or unable to leave Genoa, are attempting to come to terms with the loss of stable white-collar jobs that accompanied the economic and demographic crisis that began in the 1970s by finding creative ways to make do with whatever they have.
Framed by theories of syncretism and revitalization, Religious Revitalization among the Kiowas examines changes in Kiowa belief and ritual in the final decades of the nineteenth century. During the height of the horse-and-bison culture, Kiowa beliefs were founded in the notion of daudau, a force permeating the universe that was accessible through vision quests. Following the end of the Southern Plains wars in 1875, the Kiowas were confined within the boundaries of the Kiowa-Comanche-Apache (Plains Apache) Reservation. As wards of the government, they witnessed the extinction of the bison herds, which led to the collapse of the Sun Dance by 1890. Though prophet movements in the 1880s had failed to restore the bison, other religions emerged to fill the void left by the loss of the Sun Dance. Kiowas now sought daudauthrough the Ghost Dance, Christianity, and the Peyote religion.
Religious Revitalization among the Kiowas examines the historical and sociocultural conditions that spawned the new religions that arrived in Kiowa country at the end of the nineteenth century, as well as Native and non-Native reactions to them. A thorough examination of these sources reveals how resilient and adaptable the Kiowas were in the face of cultural genocide between 1883 and 1933. Although the prophet movements and the Ghost Dance were short-lived, Christianity and the Native American Church have persevered into the twenty-first century. Benjamin R. Kracht shows how Kiowa traditions and spirituality were amalgamated into the new religions, creating a distinctive Kiowa identity.
Описание: Instead, this volume proposes a model of Native American language revitalization that is different from the national/official language model, one that respects and incorporates language variation, and entertains variable outcomes.
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