Ecoambiguity, Community, and Development takes stock of cultural and environmental contexts in many different regions of the world by exploring literature and film. Artists and scholars working in the social ecology, environmental justice, and postcolonial arenas have long recognized that as soon as we tug on a thread of "ecodegradation," we generally find it linked to some form of cultural oppression. The reverse is also often true. In the spirit of postcolonial ecocriticism, the studies collected by Scott Slovic, R. Swarnalatha, and Vidya Sarveswaran emphasize the impossibility of disentangling environmental and cultural problems. While not all the authors explicitly invoke Karen Thornber's term "ecoambiguity" or the concepts and terminology of postcolonial ecocriticism, their articles frequently bring to light various ironies. For example, the fact that Ukrainian environmental experience in the twenty-first century is defined by one of the world's most infamous industrial disasters, the Chernobyl nuclear accident of 1986, yet Ukrainian culture, like many throughout the world, actually cherishes a profound, even animistic, attachment to the wonders of nature. The repetition of this and other paradoxes in human cultural responses to the more-than-human world reinforces our sense of the congruities and idiosyncrasies of human culture. Every human culture, regardless of its condition of economic and industrial development, has produced its own version of "environmental literature and art"-but the nuances of this work reflect that culture's precise social and geophysical circumstances. In various ways, these stories of community and development from across the planet converge and diverge, as told and explained by distinguished scholars, many of whom come from the cultures represented in these articles.

On the basis of first-hand materials gathered through decades of field research and fleshed out with the author's insightful religious, cultural, and historical observations extending back to the Qing dynasty, ancient archaeological discoveries, and the legacy of Siberian peoples, this two-volume ethnological study investigates shamanic rituals, myths, and lore in northern China and explores the common ideology underlying the origins of the region's cultures. Drawing from numerous oral myths, ancient documents, and archaeological findings, this first volume discusses the spiritual world of northern shamanism and investigates the various rituals, including ancestor worship, fertility, nature deities, blood sacrifice and rites, the worshiping of nature, and shrines. The book illuminates how these rituals and worships, animism, and ideas of the soul are imbedded in and interweave with the indigenous environment, culture, and history of the clans and people of northern China. The book will be of great value to scholars of religion and to both anthropologists and ethnologists in the fields of shamanism studies, Northeast Asian folklore, and Manchu studies.

On the basis of first-hand materials gathered through decades of field research and fleshed out with the author's insightful religious, cultural, and historical observations extending back to the Qing dynasty, ancient archaeological discoveries, and the legacy of Siberian peoples, this two-volume ethnological study investigates shamanic rituals, myths, and lore in northern China and explores the common ideology underlying the origins of the region's cultures. This second volume focuses on northern shamanic divination, spirit idols, and folklore covering the myths of the Manchu-Tungus, Manchu creation shrine tales, and individual tribal myths. This mythic heritage helps identify shared patterns of thought among the ethnic peoples of northern China; points to cultural integration with Buddhist, Daoist, and Han Chinese cultures; and shows their understand of the natural world, the creation of humankind, social life, and history and their interactions with their surroundings. In this regard, shamanic spirituality in northern China is characterized by functionality and practicality in daily life situations, in contrast to the received wisdom that defines shamanic praxis as a pure supernatural spirit journey. The book will be of great value to scholars of religion and to both anthropologists and ethnologists in the fields of shamanism studies, Northeast Asian folklore, and Manchu studies.

On the basis of first-hand materials gathered through decades of field research and fleshed out with the author's insightful religious, cultural, and historical observations extending back to the Qing dynasty, ancient archaeological discoveries, and the legacy of Siberian peoples, this two-volume ethnological study investigates shamanic rituals, myths, and lore in northern China and explores the common ideology underlying the origins of the region's cultures. Drawing from numerous oral myths, ancient documents, and archaeological findings, this first volume discusses the spiritual world of northern shamanism and investigates the various rituals, including ancestor worship, fertility, nature deities, blood sacrifice and rites, the worshiping of nature, and shrines. The book illuminates how these rituals and worships, animism, and ideas of the soul are imbedded in and interweave with the indigenous environment, culture, and history of the clans and people of northern China. The book will be of great value to scholars of religion and to both anthropologists and ethnologists in the fields of shamanism studies, Northeast Asian folklore, and Manchu studies.

Ecoambiguity, Community, and Development takes stock of cultural and environmental contexts in many different regions of the world by exploring literature and film. Artists and scholars working in the social ecology, environmental justice, and postcolonial arenas have long recognized that as soon as we tug on a thread of "ecodegradation," we generally find it linked to some form of cultural oppression. The reverse is also often true. In the spirit of postcolonial ecocriticism, the studies collected by Scott Slovic, R. Swarnalatha, and Vidya Sarveswaran emphasize the impossibility of disentangling environmental and cultural problems. While not all the authors explicitly invoke Karen Thornber's term "ecoambiguity" or the concepts and terminology of postcolonial ecocriticism, their articles frequently bring to light various ironies. For example, the fact that Ukrainian environmental experience in the twenty-first century is defined by one of the world's most infamous industrial disasters, the Chernobyl nuclear accident of 1986, yet Ukrainian culture, like many throughout the world, actually cherishes a profound, even animistic, attachment to the wonders of nature. The repetition of this and other paradoxes in human cultural responses to the more-than-human world reinforces our sense of the congruities and idiosyncrasies of human culture. Every human culture, regardless of its condition of economic and industrial development, has produced its own version of "environmental literature and art"-but the nuances of this work reflect that culture's precise social and geophysical circumstances. In various ways, these stories of community and development from across the planet converge and diverge, as told and explained by distinguished scholars, many of whom come from the cultures represented in these articles.