The volume was developed to address conceptual, relational and formational questions around the phenomena of creativity and spirituality from a multidisciplinary perspective. We acknowledge the complexity of each phenomenon, and the need for multiple perspectives, in a number of ways. First, different chapters are written from psychological, theological or philosophical perspectives. Second, multiple research perspectives are considered across empirical and phenomenological methods of inquiry. Finally, multiple associations between creativity and spirituality are evaluated. From such multiple perspectives the theme of this volume emerges. Both creativity and spirituality are important for individual and societal flourishing but we know little about fostering both in the 21st century. Some ways of fostering them are psychologically harmful and need to be avoided. New ways of protecting people as they engage in creative and spiritual endeavours are needed. In particular, formal training in both creativity and spirituality within the sphere of higher education should be developed in the light of current research. However, new research that integrates multiple perspectives and examines creativity and spirituality together is needed for training that avoids harm and promotes individual and social flourishing. The book will be valuable for educators in all disciplines of higher education because it justifies and explicates training in creativity and spirituality within all areas of higher education. Further, it discusses how such training might best be included within andragogical practice. The book will be useful for researchers of creativity and spirituality because it gives an overview of contemporary research issues and findings, and proposes a new philosophical? theological perspective for integrative research in these areas. Students in fields of creativity, theology and spirituality will use the book as a synthesis of contemporary theories and research relating to both creativity and spirituality and for direction in post?graduate research. More broadly, Christians and others who appreciate the creative and performing arts will find much to challenge their thinking and deepen their awareness of spirituality within human creativity.

Roger Williams' guide to the language of the Native American tribes was the first of its kind ever published; as well as linguistic instruction, we receive stunning insights into the culture and customs of the New England tribes. This historic text was written to accomplish two goals: Firstly, it is a practical, instructional guidebook written with the colonial society in mind. Particularly where religious missions are concerned, but also in general, the author feels that colonialists should have a command of Native American languages. Williams passionately believed in peaceful coexistence, and realized that an understanding of the native speech was crucial for this. Secondly, the book aims to promote understanding of Native American culture. What customs the tribes practice, the foods they eat, their marital and social mores, their methods of communicating knowledge, how they regard the many beasts of nature, and how trade and commerce is practiced are but some of the topics Williams discusses.

This book provides an overview of the history, culture, and society of Namibia, a country on which little information in English exists. Namibia is a sizeable and significant country in southern Africa that is little known to the outside world. A vast country of startling beauty with a storied history, including one of the world's worst genocides and a war of independence that lasted nearly a quarter century, this "land between two deserts" is a fascinating result of its African, German, and English influences. Culture and Customs of Namibia is one of very few English language works written about Namibia's history, culture, and society. The book reveals details about Namibian daily life, gender relations, modern youth culture, and the influence of traditional cultures that allow readers to appreciate this country's unique character. A section on tourism explains how Namibia-an extremely arid country with an immense number and diversity of wildlife-is on the cutting edge of ecotourism. Provides a chronology of key events in the history of Namibia Includes photographs of natural Namibian settings, such as the desert, colonial architecture, unique plant and animal life, and Namibia's cultural life An interdisciplinary bibliography-drawn from history, politics, gender, law and other relevant fields-provides suggestions for further reading A glossary contains terms used commonly in contemporary Namibia

Ethnographies fatefully rely on chance encounters and mysteriously so such encounters come true. "Dead in Banaras" is an instance of just such a fateful chance encounter. In its inception, it set out to follow the 'dead' across multiple social locations of crematoria, hospital, morgue and the aghorashram, in order to assemble a contemporary moment in the funerary iconicity of the well known North Indian city of Banaras. The crematoria in plural because the open-air manual pyres and closed-door electric furnaces sit side by side within the symbolic inside of the city. The hospital and morgue became chosen destinations because in the local moral world, the city is a medical metropolis anchored by a famed university hospital and storied through real life dramatic narratives of medical emergency, saving and untimely death. Aghorashram on the other hand as an urban Shaivite clinic and hermitage for sexual and reproductive cures works with funerary substances as pharmacopeia. Early on, while undertaking fieldwork, these funerary journeys of the' dead' had a chance encounter with the author's father's death in the city. The same set of places, thereafter, spoke through the sensory logic of the author's father's death. Dead in Banaras is, thus, both an ethnography of being in the dead centre of a city and an autobiographical funeral travelling (Shav Yatra) that narrates the city through a mourner's logic of using the pyre to illuminate the dead as a multiplicity.

Written on the Body surveys the history of the tattoo in Europe and North America from Antiquity to the present. While the subject of tattooing has previously been approached from the viewpoints of anthropology, sociology and cultural studies, this is the first book to set the practice into a historical perspective. This is partly because there was no obvious context for writing a serious history of it prior to the emergence of scholarship on the cultural history of the body. The tattoo emerges as a haunting presence on Europe's margins, figuring as something alien and uncanny. It seems to hover for much of its history in a space between the cosmetic and the punitive, frequently indicative of and complicated by the practice of penal violations of bodily integrity. It is this fluidity of the tattoo's meaning, rather than its marginality, that is the focus of Written on the Body.

In Rituals and Symbolic Communication in Medieval Hungary under the Arpad Dynasty (1000 - 1301) Dusan Zupka examines rituals as means of political and symbolic communication in medieval Central Europe, with a special emphasis on the rulers of the Arpad dynasty in the Kingdom of Hungary. Particular attention is paid to symbolic acts such as festive coronations, liturgical praises, welcoming of rulers (adventus regis), ritualised settlement of disputes, and symbolic rites during encounters between rulers. The power and meaning of rituals were understandable to contemporary protagonists and to their chroniclers. These rituals therefore played an essential role in medieval political culture. The book concludes with an outline of ritual communication as a coherent system.

"Embodied Resistance" engages the rich and complex range of society's contemporary "body outlaws"--people from many social locations who violate norms about the private, the repellent, or the forbidden. This collection ventures beyond the conventional focus on the "disciplined body" and instead, examines conformity from the perspective of resisters. By balancing accessibly written original ethnographic research with personal narratives, Embodied Resistance provides a window into the everyday lives of those who defy or violate socially constructed body rules and conventions.

There are no recipes for what the Indians ate in Colonial times, but this cookbook uses period quotations to detail what and how the foodstuffs were prepared. The bulk of the cookbook is devoted to what the European immigrants cooked and what evolved into American cooking. The first colonists from England brought their foodways to America. The basic foods that Americans of European descent ate changed very little from 1600 to 1840. While the major basic foods remained the same, their part in the total diet changed. Americans at the end of the period ate far more beef and chicken than did the first colonists. They used more milk, butter and cream. They also ate more wheat in the form of breads, cakes, cookies, crackers and cereals. The same was true with fruits. Over time the more exotic vegetables like broccoli, cauliflower, artichokes, and numerous root vegetables including both sweet and white potatoes became common vegetables. By the end of this period, many Americans were even eating foods like tomatoes, okra, and sesame, which were unknown to their ancestors. In addition, Americans, like their relatives in Europe, incorporated coffee, tea, and chocolate into their diets as well as more sugar. Along with them came new customs, such as tea time, and, for men, socializing at coffeehouses. Also, distilled beverages, particularly rum, which was often made into a punch with citrus juices, were increasingly used. Basic cooking technology also remained the same throughout the period, and the cookbook gives a sense of how meals were prepared. The open hearth provided the major heat source. As time passed, though, more and more people could afford to have wood-fired brick ovens in theirhomes. Although the recipes presented here from the first century of colonization come from cookbooks written for people of upper status, by the end of the time period, literacy rates were much higher among men and women. European and American authors published numerous cookbooks that were relatively inexpensive and available, so it is reasonable to assume that those recipes were representative of actual American cookery practices. Many changes occurred to cookbooks and recipes during this period. The recipes became more detailed and more reliant on standard measures, and the recipes were for foods that are less complicated and expensive to prepare. This fact is more a sign that cookbooks were being written for a less wealthy group of readers than that tastes and appetites had changed. The trend toward simple and frugal foods continued up to 1840 and beyond, a sign that readership had expanded as well as an indicator of what the bulk of Americans were eating. As well, recipes that were considered American were developed. All of these recipes are in their original form and have been taken from contemporary published or private cookbooks. The explanations after the recipes give historical information and suggestions if the recipe is vague or if it calls for an unusual ingredient. Dining tips are included as well. Period illustrations complement the recipes.

Food is not only something we eat, it is something we use to define ourselves. Ingestion and incorporation are central to our connection with the world outside our bodies. Food's powerful social, economic, political and symbolic roles cannot be ignored--what we eat is a marker of power, cultural capital, class, ethnic and racial identity. "Bite Me" considers the ways in which popular culture reveals our relationship with food and our own bodies and how these have become an arena for political and ideological battles. Drawing on an extraordinary range of material--films, books, comics, songs, music videos, websites, slang, performances, advertising and mass-produced objects--"Bite Me" invites the reader to take a fresh look at today's products and practices to see how much food shapes our lives, perceptions and identities.

The state of Israel was established in 1948 as a Jewish democracy without a legal separation between religion and the state. This state-religion tension has been a central political, social, and moral issue in Israel, resulting in a theocracy-democracy cultural conflict between secular Jews and the fundamentalist ultra-orthodox-Haredi-counter-cultural community in Israel. And one of the major arenas where such conflicts are played out is the media. An expert on the construction of social and moral problems, Nachman Ben-Yehuda examines more than 50 years of media-reported unconventional and deviant behavior by the Haredi community. He finds that not only have they increased over the years, but their most salient feature is violence. This violence is not random or precipitated by some situational emotional rage-it is planned and aims to achieve political goals. Using verbal and non-verbal violence in the forms of curses, intimidations, threats, setting fires, throwing stones, beatings, staging mass violations and more, Haredi activists try to drive Israel towards a more theocratic society. Most of the struggle is focused on feuds around the state-religion status quo and the public arena. Driven by a theological notion that stipulates that all Jews are mutually responsible and accountable to the Almighty, these activists believe that the sins of the few are paid by the many. Making Israel a theocracy will, they believe, reduce the risk of transcendental penalties. Like other democracies, Israel has had to face significant theocratic and secular pressures. The political structure that accommodates these contradicting pressures is effectively a theocratic democracy. Characterized by chronic negotiations, tensions, and accommodations, it is by nature an unstable structure. However, it allows citizens with different worldviews to live under one umbrella of a nation state without tearing the social fabric apart.

Alcohol is not only big business, it has become an essential part of social relations in so many cultures that its global importance may be outdistancing its critics. Despite grim health warnings, its consumption is at an all-time high in many parts of the developed world. Perhaps because drinking has always played a key role in identity, its uses and meanings show no signs of abating. What does sake tell us about Japan or burgundy about France? How does the act of consuming or indeed abstaining from alcohol tie in with self-presentation, ethnicity, class and culture? How important is alcohol to feelings of belonging and notions of resistance?Answering these intriguing questions and many more, this timely book looks at alcohol consumption across cultures and what drinking means to the people who consume or, equally tellingly, refuse to consume. From Ireland to Hong Kong, Mexico to Germany, alcohol plays a key role in a wide range of functions: religious, familial, social, even political. Drinking Cultures situates its consumption within the context of these wider cultural practices and reveals how class, ethnicity and nationalism are all expressed through this very popular commodity. Drawing on original fieldwork, contributors look at the interplay of culture and power in bars and pubs, the significance of advertising symbols, the role of drink in day-to-day rituals and much more. The result is the first sustained, cross-cultural study of the profound impact alcohol has on national identity throughout the world today.

Why are we so ambivalent about alcohol? Are we torn between our love of a drink and the need to restrict, or even prohibit, alcohol? How did saloon culture arise in the United States? Why did wine become such a ubiquitous part of French culture? Alcohol: A Social and Cultural History examines these questions and many more as it considers how drink has evolved in its functions and uses from the late Middle Ages to the present day in the West. Alcohol has long played an important role in societies throughout history, and understanding its consumption can reveal a great deal about a culture. This book discusses a range of issues, including domestic versus recreational use, the history of alcoholism, and the relationship between alcohol and violence, religion, sexuality, and medicine. It looks at how certain forms of alcohol speak about class, gender and place. Drawing on examples from Europe, North America and Australia, this book provides an overview of the many roles alcohol has played over the past five centuries.

This book provides a fascinating, up-to-date overview of the social, cultural, economic, and political landscapes of Tanzania. In Culture and Customs of Tanzania, author Kefa M. Otiso presents an approachable basic overview of the country's key characteristics, covering topics such as Tanzania's land, peoples, languages, education system, resources, occupations, economy, government, and history. This recent addition to Greenwood's Culture and Customs of Africa series also contains chapters that portray the culture and social customs of Tanzania, such as the country's religion and worldview; literature, film, and media; art, architecture, and housing; cuisine and traditional dress; gender roles, marriage, family structures, and lifestyle; and music, dance, and drama. Describes historical events from the late 1800s to the present day Provides several maps depicting Tanzania's location in Africa, major physical features, administrative units, urban areas, ethnic groups, and population distribution Contains an interdisciplinary bibliography of sources in the areas of geography, history, anthropology, and popular culture Includes a glossary of key terms, places, cities, ethnic groups, and personalities