Showing 221 - 230 of 337 annotations tagged with the keyword "Acculturation"
The year is 1954, the place a construction camp in the interior of Tasmania. One evening Maria Buloh, a young immigrant from Slovenia, walks out of her home and into the snowy forest, disappearing forever. She leaves behind her husband, Bojan, and Sonja, their three-year-old daughter. Sonja's childhood evolves into a harsh series of foster homes, followed by adolescence taking care of her drunken, abusive father. She escapes at the age of 16. Flash forward to 1989, when Sonja Buloh pays her first visit to Tasmania and to her father in more than 20 years.
What is Sonja looking for? What does she expect to find? She and her father are both damaged people. Their spirits are scarred and deeply hidden--his in alcohol and an obstinate lack of ambition, hers in wariness and distance. We soon learn that Sonja is pregnant and plans to have an abortion as soon as she returns to Sydney. While staying with some old friends, she has an epiphany--she decides to remain in Tasmania and carry the pregnancy to term.
During the months of her pregnancy, Sonja and her father gradually grow closer. Sonja finally learns the truth about what happened to her mother. Father and daughter are transformed. To quote the book's blurb, "the shadows of the past begin to intrude ever more forcefully into the present-- changing forever his living death and her ordered life."
The story takes place in Jakarta during the last year of Sukarno's presidency. Despite the near collapse of the Indonesian economy, President Sukarno continues to spend money on massive projects and mobilize the nation against foreign imperialists, especially the United States and Britain. The Great Leader has pronounced this "the Year of Living Dangerously."
The main protagonists of the novel are several foreign newsmen, in particular, Hamilton, a newly arrived representative of the Australian Broadcasting Service, and Billy Kwan, a free-lance cameraman, also from Australia. Billy is an achondroplastic dwarf, an intense man whose secret fantasy life includes a belief that dwarfs form a separate race.
Billy's onetime hero, Sukarno, has now led Indonesia to the brink of revolution. Billy befriends Hamilton, to whom he also attributes heroic qualities, and the two become inseparable for a while. However, both Hamilton and Sukarno prove that they have clay feet. Hamilton does this by co-opting Billy's fantasy girlfriend. In the climactic last weeks before the Indonesian coup d'etat, Billy is radicalized and decides to take direct action. Realizing that his course of action may be fatal, Billy tries to publicize Sukarno's misuse of power by unfurling an anti-Sukarno banner from a government building in Jakarta. He is killed in the attempt.
Tama, a young Maori man who works as a clerk in Wellington, receives word that his father has died. He flies home to northern New Zealand, participates with his mother and siblings in his father's wake and funeral, then returns to Wellington to collect his belongings. As the eldest son, he is now responsible for the family and must return to the family farm. The story begins on the morning that Tama catches the train to Wellington; the events of the preceding week flash back and forward through his consciousness during the long, lonely railroad trip.
Doebin is an island reserve for Aborigines off the coast of north Queensland. In 1930 the superintendent goes insane after his wife dies. He sets fire to his house, kills his children, and wounds others in a bloody rampage that ends in his being shot by an Aboriginal man. Interestingly, this superintendent was a benevolent dictator who actually appeared to care for the Aborigines, whom he considered childlike and treated in a strict paternalistic manner. In return, his charges respected him and called him "Uncle Boss."
The book tells this story from the perspectives of several different characters and reveals how the events of 1930 influenced their lives and bound them together in mysterious ways. We learn of the influence these events had on the subsequent lives of the island's little community: doctor, matron, schoolteacher, boarding house operator, priest, and Manny Cooktown, the man who shot and killed the madman, Captain Brodie.
Time moves on, things change. World War II comes and goes. On Doebin Island, however, Aboriginal people continue to be treated like prisoners. Benign paternalism is replaced by out-and-out hatred during the reigns of a succession of superintendents, who treat their Aboriginal charges as if they were animals.
Jimmie Blacksmith is the son of a white man and an Aboriginal woman in late 19th century New South Wales. A Methodist minister teaches him Christian ideals and Western ambition. Thus, he sets out to make a life for himself in the cash economy and to marry a white woman, who he believes is carrying his child.
For a long time Jimmie quietly overcomes one barrier after another, and calmly accepts the continuous taunting and humiliation of Christian whites, who believe that Aboriginal people are dirt. However, he finally snaps. Exploited by his boss and betrayed by his wife, he simply cannot take it anymore. Jimmie then goes on a killing spree that seems to confirm the whites' worst fears.
It is 1938, Germany. A Jewish family--lawyer husband, Walter (Merab Ninidze), wife, Jettel (Juliane K?ler), and young daughter, Regina (Lea Kurka, Karoline Eckertz )-- must leave their homeland. Walter establishes a base as a tenant farmer in the British colony, Kenya, sending for his wife and child later. We see Walter in Kenya, sick with malaria, being nursed by Owuor (Sidede Onyulo), a native Kenyan who serves as a live-in cook. Juxtaposed are scenes of Jettel in Germany--fashionably dressed, socially active, secure in the presence of her parents, and not looking forward to living in Africa.
The remainder of the story takes place in Kenya after Jettel and Regina join Walter, who tries to scratch out a tenant farmer's livelihood on the barren, red earth. Walter is stoic but Jettel is miserable in the strange new country, where she cannot speak the languages (English and Swahili) and desperately misses her family. Her dissatisfaction strains the marriage. Adding to the strain on both Walter and Jettel is their worry over what will happen to their parents, who remained behind in Germany. Regina, however, adapts quickly, in part because she responds to the affectionate welcome offered her by Owuor.
When war breaks out between Germany and Great Britain, the family is interned (still in Kenya)--they are considered to be enemy aliens. Men are separated from women, but the women are housed in a former resort hotel where conditions are not too unpleasant. Jettel pleads with the British administrators to find a position for her husband so that they can leave the camps--after all, she points out, they are Jewish and no friend of Hitler. A young officer overhears her, seizes the opportunity to take advantage of Jettel's vulnerability, and in exchange for her sexual favors, helps the family to leave internment and resume farming in a new location.
When the war ends, Walter looks for an opportunity to return to Germany and to work in his profession (law). He is idealistic, believing he has a responsibility to help build a decent society in Germany while Jettel, on the other hand, has grown to like their life in Kenya and deeply distrusts the country that rejected them and murdered their parents.
Brigid's Charge, a psychiatrist and professor at the University of Virginia, has devoted his long career (37 years) to amassing and analyzing empirical evidence for reincarnation. In this book the journalist Tom Shroder describes Dr. Stevenson's work and gives a fascinating account of Stevenson's most recent field investigations in Lebanon and India.
The primary data supporting reincarnation are accounts of previous lives spontaneously reported by young children. This phenomenon is relatively common in cultures that accept reincarnation; for example, the Hindu and Druze peoples. In some cases the accuracy of details from reported past lives can be verified, even though there is also good evidence that the child (or anyone in his family or network of contacts) had no "external" way of learning the information.
Stevenson began studying such cases in the early 1960s and gradually developed a rigorous methodology for assessing and classifying the data. In Twenty Cases Suggestive of Reincarnation and his other writings, Stevenson has presented hundreds of narratives, many of which seem prima facie convincing, except for the small problem that they fall completely outside the bounds of scientific orthodoxy.
As a participant observer, Shroder tells a sympathetic, yet questioning, story of Stevenson's investigation (or follow up) of a few recent cases. In the process, he presents a compelling portrait of the maverick 80-year-old psychiatrist.
In the mid-19th Century, a teenage prophetess named Nongqawuse preached salvation for the Xhosa people. If the people would slaughter all of their cattle and burn all of their crops, the spirits of their ancestors would rise and drive their oppressors (the English colonizers) into the sea. The ancestors would also resurrect the cattle and restore the crops. A large percentage of the Xhosa ("Believers") adopted this new religion, destroyed their livelihood, and initiated many years of disease and starvation. The Xhosa nation might well have been wiped out, but for the fact that some of the people ("Unbelievers") rejected these prophecies and did not destroy their crops and cattle.
These historical events serve as the cornerstone of The Heart of Redness, which presents two intertwined fictional narratives: one that occurs in the time of Nongqawuse and a second narrative that takes place in Qolorha, a Xhosa village in present-day South Africa. In the novel the conflict between Believers and Unbelievers has persisted through the "Middle Generations" and continues to the present. Believers claim that the prophecies of Nongqawuse would have come true, if only all of the Xhosa people had destroyed their farms and cattle. The ancestors failed to return because of the unbelief of a portion of the people.
Unbelievers argue that the folly of the original Believers led to decades of suffering and a strengthening of the English colonizers. This traditional conflict is reflected today in their attitudes toward economic development. Developers want to build a large casino and resort complex near the village. Unbelievers support the proposal because it will bring jobs and money to the region. Believers are dead set against the proposal because it will destroy their way of life.
Meanwhile, Camagu, who has a Ph.D. in economic development and who returned from exile in 1994 to help build the new South Africa, has moldered for years in Johannesburg, unable to find a job appropriate to his skills. When he meets a young woman who says she is returning home to Qolorha, he spontaneously follows her there. Camagu decides to remain in the village and, against his will, becomes embroiled in the battle between Believers and Unbelievers, as well as love affairs with two women, one from each side of the conflict.
This is a collection of poems that ranges widely through both the geographical and spiritual worlds. Susan Rich began her career as a human rights activist and Peace Corps volunteer in Niger. She has also worked in South Africa, Bosnia, Gaza, and as a program coordinator for Amnesty, International. Her poems are lyrics of empathy, discontent, and hope, unified by her "Cartographer's Tongue."
From an international medical and health perspective, some of the best of these poems are "Haiti," "The Woman with a Hole in the Middle of Her Face," "In the Language of Maps," "The Toughest Job," "The Beggars," "Sarajevo," "La Verbena Cemetery," "Whatever Happened to the Bodies," and "The Scent of Gasoline."
This is the journal that Oliver Sacks kept during a "fern foray" in Oaxaca, Mexico. Sacks is a fern lover, even though he admits to an even greater passion for club mosses and horsetails. In 1993 John Mickel of the New York Botanical Gardens introduced Sacks to the New York chapter of the American Fern Society (AFS). Consisting mostly of amateur naturalists, AFS meetings were both congenial and passionate, unlike the cold competitiveness of professional meetings in neurology and neuroscience. The New York AFS folks arrange periodic trips to hot spots in the fern world to indulge their passion. In 1999 Oliver Sacks accompanied them on a trip to Oaxaca, which is a veritable paradise of ferns.
Though the trip is only 10 days long, Sacks packs a month’s worth of sights and sounds and meditations into his journal. We learn a lot about the hundreds of species of ferns that range from southern Mexico’s rain forests to the nooks and crannies of its arid central plateau. But the author’s curiosity roams freely and absorbs his new environment. We learn about the origin of chocolate, the history of tobacco, and the archeology of Monte Alban. We learn about the process of distilling mescal in one’s backyard. Most of all, we are introduced to nearly a dozen vivid characters, united in their enthusiasm for fieldwork and ferns.