This book is the first comprehensive account of 'body language' as 'paralanguage' informed by Systemic Functional Semiotics (SFS). It brings together the collaborative work of internationally renowned academics and emerging scholars to offer a fresh linguistic perspective on gesture, body orientation, body movement, facial expression and voice quality resources that support all spoken language. The authors create a framework for distinguishing non-semiotic behaviour from paralanguage, and provide a comprehensive modelling of paralanguage in each of the three metafunctions of meaning (ideational, interpersonal and textual). Illustrations of the application of this new model for multimodal discourse analysis draw on a range of contexts, from social media vlogs, to animated children's narratives, to face-to-face teaching. Modelling Paralanguage Using Systemic Functional Semiotics offers an innovative way for dealing with culture-specific and context specific paralanguage.

Combining the insights of archaeology, history and anthropology, this account ranges from the origins of the Khoikhoi to the contemporary politics of the Namaqualand 'reserves'. It explores the stereotype of the 'Hottentot', the conception that the Khoikhoi are a vanished people. "The Cape Herders" provides the first picture of the Khoikhoi people. In doing so, it fills a long-standing gap in the resources of Southern African studies, and at a time when interest in the indigenous populations of South Africa is growing daily. Combining the insights of archaeology, history and anthropology, this account ranges from the origins of the Khoikhoi in Southern Africa to the contemporary politics of the Namaqualand 'reserves'. The Cape Herders explodes a variety of South African myths - not least those surrounding the negative stereotype of the 'Hottentot', and those which contribute to the idea that the Khoikhoi are by now 'a vanished people'.;The story it tells instead is one of enduring interest - the history of a herding people in Southern Africa, its society, economy and culture, its relationship to the indigenous hunters of the Cape, its encounters with European expeditions, and its subsequent exposure to the first effects of colonisation. It is a story of change and adaptation, and it confirms the Khoikhoi's central role in the making of today's South Africa.

In A Non-Philosophical Theory of Nature Anthony Paul Smith asserts that the old theological and philosophical ideas about the unnatural are no longer tenable. Parts of nature seem to be at war with one another - the human against the rest of the biosphere - and this is because our very understanding of the idea of nature that comes to us from philosophy and theology has perpetuated that war. Smith argues that the very idea of nature must be rethought as ecological, and towards that purpose uses the methodology of Francois Laruelle's non-philosophy to bring together the fields of philosophy, theology, and scientific ecology and treat them as ecological material. Out of this ecology of thought, a new theory of nature emerges for an ecological age.

In 1861, Jimmy Carl Gray and Lew McManus travel west to escape the horrors of the American Civil War and to seek silver, wealth, and peace. Their plans are changed, however, when the Texas Brigade invades the New Mexico Territory. The ambitious miners are forced to join the Confederate Army, unable to avoid the war they left behind.

Although mired in violence, Jimmy and Lew make the acquaintance of several intriguing characters. They meet a Mescalero Apache healer named Rodrigo Red Water, an unforgettable Colorado gold miner named Dirt Bradshaw, and even Wild Bill Hickock before he became a legend.

The Southwest is a wild place, full of diverse people, who face battles and other struggles as their various stories unfold. In this wild and colorful journey through their lives, these characters discover love, fear, greed, and the thirst for revenge as they struggle to live through a war that tore a country apart.

Sixteen-year-old twins, Frank, Jr. and Gerry wanted to help their mother make ends meet after their father became estranged from their Boston family. The year was 1942; America was at war in Europe and the South Pacific. The twins saw the chance to earn military pay to send back home to Mom. There was one problem. The minimum age for enlistment in the United States military was 17. Together they hatched a plan to enlist. Gerald is accepted into the US Navy. Frank finds a way into the US Coast Guard. These are Frank's stories, sometimes funny, of the brave young men and women he served with until President Harry Truman announced the end of World War II on September 2, 1945.

The Great Coharie River, named for an Indian tribe, became a place of retreat and solitude for author James A. Smith. This was where he felt at ease and could become one with nature. It was the place where he was accepted without criticism. And it was his safe place, away from beatings he had come to expect.

The Great Coharie: Stories of Survival, Resilience, and Redemption is Smith's personal account of the severe abuse he experienced as a child. Raised in poverty by a bootlegger, Smith endured physical and emotional child abuse as well as impossible work demands. This is the story of how he coped with the situation and how he continues to cope even today with deep and traumatic scars.

This personal history also seeks to offer hope. Smith makes vulnerable youth aware of the brutality he suffered while simultaneously acknowledging ways to possibly avoid uninvited harshness. He helps people realize they do not have to accept the label of "victim" and that they do not have to be defined by their childhoods. There is help available for those in need. Seek this help without fear of retaliation, and you, too, can be a survivor.

On the strength of a National Book Award for his novel "Going After Cacciato" (1978) and a widely acclaimed short-story cycle, "The Things They Carried" (1990), Tim O'Brien (b. 1946) cemented his reputation as one of the most compelling chroniclers of Vietnam--and, in the process, was cast as a "Vietnam writer." But to confine O'Brien to a single piece of ground or a particular style is to ignore the broad sweep of a career spanning nearly four decades.

In addition to detailed discussions of all of O'Brien's work--a memoir, "If I Die in a Combat Zone" (1973), and seven books of fiction--the sixteen interviews and profiles in "Conversations with Tim O'Brien" explore common themes, with subtle differences. Looming large is the experience of Vietnam and its influence as well as O'Brien's youth in Minnesota and the expectations of a Midwestern upbringing. Interviews allowed the writer to fully examine the shifting boundaries of truth and identity, memory, and imagination in fiction, the role of war in society; gender issues; and the craft of writing. O'Brien approaches each of these topics and a host of others with a directness and an evident passion that will resonate with both readers and prospective writers.

13:34-35, the Jerusalem Logion, aligns the rejection of the speaker by Jerusalem both with the abandonment of Jerusalem's house and with the future invisibility and return of the speaker: you will not see me until you say, Blessed is the Coming One in the name of the Lord' (13:35b). The coincidence of not seeing language with a reference to a future coming is reminiscent of the connection, in Jewish literature especially, between the assumption and eschatological function. The book proposes that this reference to Jesus' assumption is a clue to how Q conceives of the post-mortem vindication of Jesus, since numerous Q sayings presuppose a knowledge of Jesus' death. In support of this, the book argues that in Hellenistic Jewish writings assumption was not always considered to be an escape from death (as in the biblical instances of Enoch and Elijah), but could happen at or after death, as was more clearly the case in Greek thought. Such a strategy of vindication is necessary for Q because it evidences a belief in Jesus' ongoing existence and future return as the Son of Man, and because resurrection though a feature of Q's eschatology is not individually applied to Jesus. A similar view is presupposed by the pre-Markan empty tomb tradition, which describes the disappearance of Jesus' body but narrates neither the resurrection itself nor an appearance of the risen Jesus. The book also draws out implications of the thesis for the place of the Sayings Gospel Q within the early Christian movements, particularly vis-vis the vindication of Jesus.

The house didn't know it was evil. How could It? It barely knew how to control peoples' thoughts. But when it came to eating Hahn House was well versed in the art. An ancient house holding an even more ancient evil attracts its food with sweet thoughts much like the Venus Fly-Trap attracts its food with an alluring smell. And, like that carnivorous plant, the house takes in and devours its prey.