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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.
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Mesa (Hardcover)
Lisa A. Anderson, Alice C. Jung, Jared A. Smith
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R702
Discovery Miles 7 020
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Ships in 12 - 17 working days
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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.
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