Showing 151 - 160 of 371 annotations tagged with the keyword "Religion"
Hurston's powerful, lyric second novel centers on Janie Crawford, an African-American woman who tells her life story to her friend, Phoeby. Janie, raised in rural west Florida by her grandmother, is forced to marry, at age sixteen, a landowner, Logan Killicks. Far from giving her stability and respectability, Killicks instead treats her like a mule. Her image of love and life as a beautiful blossoming pear tree that grew in her grandmother's yard is dashed by the harsh realities of this loveless marriage.
She leaves Killicks to marry Joe Starks, an ambitious businessman who builds and becomes the mayor of an all black town. Joe also treats her as property--as a showpiece to bolster his image in the town, and does not allow her to befriend any one else. When Joe dies after seventeen years, Janie is finally financially and spiritually independent.
She falls in love with a young roustabout, Tea Cake--a man who (mostly) treats her as an equal partner and who returns her love fully. Despite the townspeople's disapproval, Janie and Tea Cake leave the town to make their way in the Florida muck, working side by side as itinerant farm hands.
During a hurricane and flood, Tea Cake saves Janie from a mad dog, but gets bitten himself. Tea Cake later develops fulminant rabies and is too late to receive effective treatment. Tea Cake turns on Janie and she must defend herself. The novel closes back in the frame of telling the story to Phoeby, of teaching Phoeby about love: "Love is lak de sea. It's uh movin' thing, but still and all, it takes its shape from de shore it meets, and it's different with every shore." Janie, reflective, mature, and strong, has gained wisdom from her life and suffering.
In a rural town in Louisiana in the late 1940's a poorly educated young black man, Jefferson, is in the wrong place at the wrong time: he is in a liquor store with two friends when they murder the white storekeeper. Jefferson is unfairly convicted of murder and sentenced to the electric chair by a white judge and jury.
His defense lawyer, in trying to stave off the death sentence, labels him a "hog"--and it is this label that Jefferson's godmother wants disproved. She enlists the help of the narrator of the novel, Grant Wiggins, the plantation schoolteacher.
Wiggins agrees to talk with Jefferson only out of a sense of duty--he is an unhappy, angry man who dreamt of escape from his impoverished youth yet returned to his hometown after a university education to teach in the same one-room parish school he attended. Despite humiliation at the hands of the white sheriff, Jefferson's lack of cooperation, and his own sense of futility and uncertain faith, Wiggins forges a bond with Jefferson that leads to wisdom and courage.
Brown, anthropologist and Professor of Anthropology of Religion at Drew University, describes the life, religion and healing practices of Marie Therese Alourdes Macena Margaux Kowalski, also known as Alourdes or Moma Lola, a priestess of Voodou, who emigrated to the U.S. from Port-au-Prince in Haiti at the age of 24. What began as an ethnographic research project on immigrant Haitians, turned into a deep personal friendship between Moma Lola and Brown, and a privileged look at the practices and patients of a priestess, and at the socio-cultural lifeworlds of the Haitian community in Brooklyn and in Haiti between 1978 and 1986.
The book presents an intimate description of an alternative healing tradition through a number of perspectives. Brown alternates between a personal, an analytical, and a descriptive narrative of Moma Lola’s own history and her encounters with patients. In some chapters, Brown fictionally reconstructs the patient’s stories, so that the book is part traditional ethnography, and part fiction.
It is Good Friday, or, rather two Good Fridays: one muddy and stormy and demanding an indoor funeral conducted by a black-robe but infused with an attenuated Salish ritual. This is the bad Good Friday. The real Good Friday, the warm and sunny one, escapes the Christian emblems. The tribal mourners' ". . . chanting / bangs the door of any man's first cave." As the narrator leaves the church of the bad Good Friday funeral service, he notes, "Every year / A few less live who know the Salish hymn."
The first sentence of the introduction indicates the author's intention to talk about "how we do it--and how we could do it". Ending life, she says, is an issue under sustained debate in the United States and in much of the developed world. The argument over physician-assisted suicide is the central framework. The described debates on euthanasia and suicide include two pro and three con arguments in American and international contexts. This collection includes essays, practical notes, historical explorations, policy analyses, fiction, and creative non-fiction written by the author.
The author describes the role of fiction and creative non-fiction as offering a recognition of narrative as a respected form of investigation of social issues. Included are two selections that are in this genre and they are very powerful. The essay on the ethics of self-sacrifice is timely and well written. The author's final conclusion is that Stoic and Christian thinking are still in active collision in much of our consideration of these issues and that this means that advance personal policy making remains in the fullest sense an exercise for each individual.
The story itself commences after the vituperative dedication to Robert Southey and several stanzas mocking contemporary heroes, with Don Juan's birth in Seville to Donna Inez and Don José. The adventures begin with his affair with Donna Julia, his mother's best friend. Donna Julia's husband, Don Alfonso discovers the secret romance, and Don Juan is sent to Cadiz. A shipwreck along the way sees him stranded, the lone survivor; there he meets a pirate's daughter, Haidée. Expelled from this paradise by Haidée's father, the pirate Lambro, he is captured, and sold into slavery.
Gulbayaz, one of the Sultan's harem, has him purchased and smuggled into her company dressed as a girl; after he spends the night in the bed of one of her courtesans, Gulbayaz threatens both with death. When next we see Don Juan, he has escaped. He joins in the Russian attack on Ismail, where he fights valiantly and rescues Leila, a Muslim child. They are taken to St Petersburg, where he impresses Catherine The Great and joins her entourage. Due to illness, he is sent to London, where, as an ambassador for Russia, he joins the Court and finds for Leila a suitable governess; the final cantos see him amongst the Lords and Ladies of British aristocracy, in particular Lady Adeline and the mysterious Aurora Raby.
Summary:Gilbert begins her narrative with the event that inspired her to write: her husband's death in 1991 after a routine prostatectomy. "Though he was in robust health apart from the tumor for which he was being treated, Elliot died some six hours after my children and I were told that his surgeon had successfully removed the malignancy. And for the first six months after he died, death suddenly seemed plausible ... "(1).
Summary:This erudite collection of twelve essays by a physician-scientist weaves allegory, myth, clinical experience, science, and western history and religion (particularly Catholicism) with ruminations on the meaning of medicine and health. The author is the chair of the Department of Medicine at Jagiellonian University School of Medicine in Cracow, Poland – a university founded in 1364 and which counts Copernicus and Pope John Paul II as alumni. Hence it is with this sense of history that the author addresses such topics as cardiology, pain and its relief, genomics, critical care, infectious disease, health care financing. For instance, in Chapter VII “A Purifying Power” Szczeklik traces the word “katharsis” (the title of the book in the original Polish) to the Greek chorus, Pythagoras and Aristotle, then explores the interplay between music and medicine.
Summary:At seven months, Remy, daughter and second child of Heather and Lon Davis, is hospitalized with a seizure that, after several days of agonizing uncertainty, is traced to a brain tumor. This narrative of her diagnosis and treatment, told by her mother and very much from her mother’s perspective, is not only a chronicle of a medical event, but, perhaps more centrally, of a spiritual awakening in the mother’s life. From a person uncertain about and largely indifferent to prayer, faith, and spirituality, Ms. Davis becomes, over the course of her daughter’s treatment, convinced of the presence of God, the power of prayer, and the availability of grace in precisely those circumstances that threaten life and lifestyle and bring individuals face to face with their deepest fears and deepest needs.
Summary:Toward the end of the Spanish Civil War, Manuel’s biological father, Jorge de Son Major, dies, finally recognizing him in his will. His social father, Jose Taronji, had been killed only two years before. Manuel, newly rich but philosophically impoverished, seeks a secular spiritual father in "Jeza", an imprisoned rebel leader, and Jose’s comrade. When Jeza is killed, Manuel informs his wife, Marta, and together they plan a final revolt. They use Jorge de Son Major’s boat, Antinea, to deliver rebel documents, then make one final, "crazy," fatal stand, to honor and mourn Jeza, to remember and create themselves.