1968 People are dying inexplicably in Maskek and the local police are divided as to the cause. It’s been happening for centuries. For Deacon Pierce who has grown up with the legends and mythology of the First Nations Cree, a visit to his teacher’s home unlocks the door to his father’s tortured past. In 1750 Jonathan Sparkling Eyes Hare signed away his mortal soul and those of his unborn children, for life eternal: a deal with a demon or a creature of ancient Cree legend? When nightmares and darker visions begin to affect Deacon’s health and sanity, his white, adopted mother is forced to reveal the truth about his bloodline and the sinister events surrounding his father Jonathan and his lover Damien Drew. Can past and present combine to prevent Deacon’s death?
1968 People are dying inexplicably in Maskek and the local police are divided as to the cause. It's been happening for centuries. For Deacon Pierce who has grown up with the legends and mythology of the First Nations Cree, a visit to his teacher's home unlocks the door to his father's tortured past. In 1750 Jonathan Sparkling Eyes Hare signed away his mortal soul and those of his unborn children, for life eternal: a deal with a demon or a creature of ancient Cree legend? When nightmares and darker visions begin to affect Deacon's health and sanity, his white, adopted mother is forced to reveal the truth about his bloodline and the sinister events surrounding his father Jonathan and his lover Damien Drew. Can past and present combine to prevent Deacon's death?
Today, there are more than two million Hindus in America. But before the twentieth century, Hinduism was unknown in the United States. But while Americans did not write about "Hinduism," they speculated at length about "heathenism," "the religion of the Hindoos," and "Brahmanism." In Heathen, Hindoo, Hindu, Michael J. Altman argues that this is not a mere sematic distinction-a case of more politically correct terminology being accepted over time-but a way that Americans worked out their own identities. American representations of India said more about Americans than about Hindus. Cotton Mather, Hannah Adams, and Joseph Priestley engaged the larger European Enlightenment project of classifying and comparing religion in India. Evangelical missionaries used images of "Hindoo heathenism" to raise support at home. Unitarian Protestants found a kindred spirit in the writings of Bengali reformer Rammohun Roy. Popular magazines and common school books used the image of dark, heathen, despotic India to buttress Protestant, white, democratic American identity. Transcendentalists and Theosophists imagined the contemplative and esoteric religion of India as an alternative to materialist American Protestantism. Hindu delegates and American speakers at the 1893 World's Parliament of Religions engaged in a protracted debate about the definition of religion in industrializing America. Heathen, Hindoo, Hindu is a groundbreaking analysis of American representations of religion in India before the turn of the twentieth century. Altman reorients American religious history and the history of Asian religions in America, showing how Americans of all sorts imagined India for their own purposes. The questions that animated descriptions of heathens, Hindoos, and Hindus in the past, he argues, still animate American debates today.
The Treatise of Hernando Ruiz de Alarcón is one of the most important surviving documents of early colonial Mexico. It was written in 1629 as an aid to Roman Catholic churchmen in their efforts to root out the vestiges of pre-Columbian Aztec religious beliefs and practices. For the student of Aztec religion and culture is a valuable source of information. Hernando Ruiz de Alarcón was born in Taxco, Guerrero, Mexico, in the latter part of the sixteenth century. He attended the University of Mexico and later took holy orders. Sometime after he was assigned to the parish of Atenango, he began writing the Treatise for his fellow priests and church superiors to use as a guide in suppressing native "heresy." With great care and attention to detail Ruiz de Alarcón collected and recorded Aztec religious practices and incantations that had survived a century of Spanish domination (sometimes in his zeal extracting information from his informants through force and guile). He wrote down the incantations in Nahuatl and translated them into Spanish for his readers. He recorded rites for such everyday activities as woodcutting, traveling, hunting, fishing, farming, harvesting, fortune telling, lovemaking, and the curing of many diseases, from toothache to scorpion stings. Although Ruiz de Alarcón was scornful of native medical practices, we know now that in many aspects of medicine the Aztec curers were far ahead of their European counterparts.
Asatru Then and Now From its pre-Christian beginnings to its contemporary practitioners, Heathenry has long fascinated people from every corner of the world. Written from the unique perspective of a Heathen gythja, or Godwoman, A Practical Heathen's Guide to Asatru shows how to bring the beliefs and traditions of this ancient faith into your life today. In this complete guide to Asatru, you will discover: The mythology, folklore, and historical sagas of Northern European Heathens How to conduct rituals for birth, naming, entry into adulthood, weddings, divorces, funerals, and holy days Practical techniques for meditation, trance-work, prayer, and working with runes and charms Heathen perspectives on the nature of time, creation, worship, ethics, oaths, and hospitality An in-depth glossary, index, pronunciation guide, and bibliography for further study
Seeking to extend existing scholarship on gender and colonialism and on women and American religion, this cross-cultural study examines the work of American missionary women in South Asia at several levels. A primary concern of the study is to historicize the interventions of these women and situate them within the dual contexts of the sending society and the receiving culture. It focuses on missionaries Isabella Thoburn and Ida Scudder, who founded some of the premier women's colleges and hospitals in British colonial India. The book also draws upon the narratives and reminiscences of South Asian women, now in their seventies, who attended such institutions in the 1940s, and whose voices texture our understanding of American women's missionary work in "Other" cultures.
Time was when so-called Christian civilization seemed able to send its vices abroad and keep its virtues at home. When men went by long sea voyages to the far East in sailing vessels, in the interests of conquest or commerce, and fell victims to their environments and weak wills, far removed from the restraints of religious influences, and from the possibility of exposure and disgrace in wrongdoing, they lived with the prospect before them, not always unfulfilled, of returning to home and to virtue to die. That day has passed forever. With the invention of steam as a locomotive power of great velocity, with the introduction of the cable, and later, the wireless telegraphy; with the mastery of these natural forces and their introduction in every part of the world, we see the old world being drawn nearer and nearer to us by ten thousand invisible cords of commercial interests, until shortly, probably within the lifetime of you and me, the once worn out and almost stranded wreck will be found quickened with new life and moored alongside us. The Orient is already feeling the thrill of renewed life. It is responding to the touch of the youth and vigor of the West and becoming rejuvenated; it is drawing closer and closer in its eagerness for the warmth of new interests. The West is no longer alone in seeking a union; the East is coming to the West. And that part of the East which first responds to the West is the old acquaintance; the one that knows most about us, our ways and our resources; the element with which the long sea-voyager mingled in the days when it seemed more difficult for man to be virtuous, because separated so far from family and friends and living in intense loneliness. The element which now draws closest to us is that portion of the Orient with which the adventurer warred and sinned long ago, and which bears the deep scars of sin and battle. As the old hulk is moored alongside, in order that the man of Western enterprise may cross with greater facility the gangplank and develop latent resources on the other side, the Easterner hurries across from his side to ours with no less eagerness, to pick up gold in a land where it seems so abundant to him. Almost unnoticed, the Orient is telescoping its way into the very heart of the Occident, and with fearful portent and peril, particularly to the Western woman. This is not what is desired, but it will be inevitable. Exclusion laws must finally give way before the pressure. Already the Orient is knocking vigorously at the door of the Occident, and unless admission is granted soon, measures of retaliation will be operated to force an entrance. How to administer them the Orient already knows, for has not the door to his domicile been already forced open by the Western trader? The Orient is fast arming for the conflict.
Narcyza Zmichowska (1819–76) was the most accomplished female writer to come out of Poland in the mid-nineteenth century. In terms of influence and popularity, she was the George Eliot of East European letters, but her fiction was written less in the realist style than in the Romantic one. Her novel The Heathen, rendered here in a crystalline English translation by Ursula Phillips, is the tale of a doomed love affair between Benjamin, a young man from a poor but patriotic rural family, and Aspasia, a femme fatale who is older, beautiful, worldlier, and more sexually liberated. As the story unfolds, Benjamin falls in love with Aspasia, accompanies her to Warsaw, and under her influence achieves incredible intellectual and professional heights—until she tires of him and takes another lover. Jealous, Benjamin murders Aspasia's new paramour and flees to his mother in the countryside—where he realizes the full extent of what he has lost and betrayed. Hence the fundamental tension in this work, represented by the two women who compete for Benjamin's affection: the mother, who represents self-abnegation and redemption from sin, and Aspasia, who represents self-indulgence and sin itself. In the end, The Heathen embodies a profound meditation on the limits of these typecasts: the novel not only explores the restrictions they placed on women during the nineteenth century, but on human happiness, and Poland's then tenuous impulse toward modernity.
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Donna Ward was shattered when her husband was killed in a car crash, devastated to learn that another woman had been with him and disbelieving when the police informed her that the crash had been no accident. How could her beloved Chris, a bestselling author, have any enemies? How long had he had a mistress? And who are the mysterious men in the photographs she finds? Suddenly Donna has to face up to the fact that she knows less about her husband than she thought. But as she searches for the missing answers to her questions, Donna moves ever closer to danger, for she herself is being stalked by people who have killed before and will do so again. She will come face to face with those who call themselves the Sons of Midnight ...