A category five hurricane sweeps through the Southeast, uprooting ancient mosquitoes carrying a virus that causes the infected to crave human flesh. One year later, with no cure in sight, the region has become split over what to do with the victims. For the Hansen family, the answer is simple: kill them. However, all of that changes when the virus infects people they love. CANNIBAL is about a small Everglades town that is just trying to hold onto their everyday lives at the dawn of a cannibal pandemic. Told through the eyes of the Hansen family, itÍs an anti-apocalypse story about a community that is too damn stubborn to give in.
Be Afra. Be a frater. Be a brother. Be our brother's keeper. 'Love the Brotherhood' was the message of Beloved Afra, for which he was crucified 500,000 years ago on a continent named after him - AFRICA. There are more things in heaven and earth than are dreamt of in our philosophy, science and religion. Life is not a happenstance. The Berlin Act 1885, the Biafran War 1967-1970, June 12, 1993, Sep 11, 2001; the election of Barack Obama as the 44th President of the USA or any other event in life is not a happenstance. This is demonstrated in Be Afra Volumes 1 & 2, using numerological analysis and cosmic clock charting. The Cosmic Law operates throughout the universe, seen and unseen. Be Afra discusses the origin of man, the root races with particular emphasis on the fourth root race, the progenitor of the black race; the law of karma, reincarnation, free will and other aspects of the cosmic law. Each root race has a divine purpose and from the beginning was endowed with divine love, wisdom and power to fulfill that purpose. Each had the knowledge of the cosmic law. Be Afra draws on sacred writings, If, Yrb legends and deep analysis of Yrb language to demonstrate that the black race had knowledge of the Everlasting Gospel, the Teaching that should keep mankind free from ignorance or defiance of the Law. Ignorance of that Law is no excuse. We are who we are and where we are, by series of decisions we took, at the Y-junctions of life. Beloved Great Divine Director, Manu of the seventh (the incoming) root race said: "Perhaps we have been a bit timid ourselves, or should I say conservative and dignified, in not employing more spectacular methods to acquaint mankind with the wonderful product which we have to offer. After all, blessed ones, we are marketing divine freedom to the earth and conveying it to individuals every day, yet we are seldom seen or heard in the marketplace of life. Perhaps the 'shouting from the housetops' through the multitudes of antennas reaching out into the ethers shall one day convey a greater measure of heaven's law to the earth. We shall see." (Pearls of Wisdom Vol. 8 S/No. 21 dated May 23, 1965)
In this radical reexamination of the notion of cannibalism, Gananath Obeyesekere offers a fascinating and convincing argument that cannibalism is mostly "cannibal talk," a discourse on the Other engaged in by both indigenous peoples and colonial intruders that results in sometimes funny and sometimes deadly cultural misunderstandings. Turning his keen intelligence to Polynesian societies in the early periods of European contact and colonization, Obeyesekere deconstructs Western eyewitness accounts, carefully examining their origins and treating them as a species of fiction writing and seamen's yarns. Cannibalism is less a social or cultural fact than a mythic representation of European writing that reflects much more the realities of European societies and their fascination with the practice of cannibalism, he argues. And while very limited forms of cannibalism might have occurred in Polynesian societies, they were largely in connection with human sacrifice and carried out by a select community in well-defined sacramental rituals. Cannibal Talk considers how the colonial intrusion produced a complex self-fulfilling prophecy whereby the fantasy of cannibalism became a reality as natives on occasion began to eat both Europeans and their own enemies in acts of "conspicuous anthropophagy."
When this book first appeared (1886), the philological school of interpretation of religion and myth, being then still powerful in England, was criticised and opposed by the author. In Science, as on the Turkish throne of old, Amurath to Amurath succeeds; the philological theories of religion and myth have now yielded to anthropological methods. The centre of the anthropological position was the ghost theory of Mr
The tenth edition of Keen's Latin American Civilization inaugurates a new era in the history of this classic anthology by dividing it into two volumes. This first volume retains most of the colonial period sources from the ninth edition but with some significant additions including two new sets of images (representations of Brazilian cannibals and 'casta paintings' of mixed race families), an alternative conquest narrative, two new readings on imperial governance, and three new readings on gender and sexuality, including selections from the autobiography of a Spanish nun who took on a male persona to fight as a soldier in the American colonies. The 88 excerpts in volume one provides foundational and often riveting first-hand accounts of life in colonial Latin America. Concise introductions for chapters and excerpts provide essential context for understanding the primary sources.
Banned History is all the juicy bits of History which were excluded from your lessons at school. It unashamedly probes into the darker side of some of Britain's most admired leaders, as well as exploring the hateful and depraved nature of humanity across the last 5000 years. Banned History answers questions which are deliberately avoided by the school curriculum due to the negative light Britain may be portrayed such as the real reason why Britain didn't bomb Auschwitz and how the Transatlantic Slave Trade came into being. Topical issues such as whether Churchill was a racist and how homophobia developed and spread across the world are explored in depth. Concepts which are too horrific to ever feature in the school curriculum are investigated to reveal how many years it takes for incest to wipe out a family; what the most effective method of torture is; and what kind of person tastes best. Written in a bright and breezy tone, Banned History is full of fascinating facts such as who discovered dolphins (and who fell in love with one); why America got involved in the Vietnam war; why Russia turned communist; how Martin Luther King got his name; how many people Europe killed with their colonisation of the Americas; and when and why the British government legalised men hitting their wives. Welcome to the sort of History you definitely didn't get taught at school.
Objects of fear and fascination, cannibals have long signified an elemental "otherness," an existence outside the bounds of normalcy. In the American imagination, the figure of the cannibal has evolved tellingly over time, as Jeff Berglund shows in this study encompassing a strikingly eclectic collection of cultural, literary, and cinematic texts. Cannibal Fictions brings together two discrete periods in U.S. history: the years between the Civil War and World War I, the high-water mark in America's imperial presence, and the post-Vietnam era, when the nation was beginning to seriously question its own global agenda. Berglund shows how P. T. Barnum, in a traveling exhibit featuring so-called "Fiji cannibals," served up an alien "other" for popular consumption, while Edgar Rice Burroughs in his Tarzan of the Apes series tapped into similar anxieties about the eruption of foreign elements into a homogeneous culture. Turning to the last decades of the twentieth century, Berglund considers how treatments of cannibalism variously perpetuated or subverted racist, sexist, and homophobic ideologies rooted in earlier times. Fannie Flagg's novel Fried Green Tomatoes invokes cannibalism to new effect, offering an explicit critique of racial, gender, and sexual politics (an element to a large extent suppressed in the movie adaptation). Recurring motifs in contemporary Native American writing suggest how Western expansion has, cannibalistically, laid the seeds of its own destruction. And James Dobson's recent efforts to link the pro-life agenda to allegations of cannibalism in China testify still further to the currency and pervasiveness of this powerful trope. By highlighting practices that preclude the many from becoming one, these representations of cannibalism, Berglund argues, call into question the comforting national narrative of e pluribus unum.
The Cannibal Within offers an evolutionary account of the propensity of human beings, in extreme circumstances to eat other human beings, despite the strong Western taboo against such practices. What sets this volume apart from the large body of literature on cannibalism, both popular and anthropological, is the underlying premise: cannibalism as an alternative to starvation is tacitly condoned by the same biological morality that would condemn cannibalism of other sorts in non-threatening situations. Deep as the taboos may be, the survival instinct runs even deeper. The title of the book reflects the author's belief that cannibalism is not a pathology that erupts in psychotic individuals, but is a universal adaptive strategy that is evolutionarily sound. The cannibal is within all of us, and cannibals are within all cultures, should the circumstances demand cannibalism's appearance and usage. Petrinovich's work is rich in historical detail, and rises to a level of theoretical sophistication in addressing a subject too often dealt with in sensationalist terms. The major instances in which survival cannibalism has occurred convinced the author that there is a consistent pattern and a uniform regularity of order in which different kinds of individuals are consumed. In considering who eats whom, when, and under what circumstances, this regularity appears, and it is consistent with what would be expected on the basis of evolutionary or Darwinian theory. In short, he concludes that starvation cannibalism is not a manifestation of the chaotic, psychotic behavior of individuals who are driven to madness, but reveals underlying characteristics of evolved human beings. Lewis Petrinovich is professor emeritus in the Department of Psychology of the University of California, Riverside and is currently a resident of Berkeley, California.
Postcolonial and diaspora studies scholars and critics have paid increasing attention to the use of metaphors of food, eating, digestion, and various affiliated actions such as loss of appetite, indigestion, and regurgitation. As such stylistic devices proliferated in the works of non-Western women writers, scholars connected metaphors of eating and consumption to colonial and imperial domination. In Cannibal Writes, Njeri Githire concentrates on the gendered and sexualized dimensions of these visceral metaphors of consumption in works by women writers from Haiti, Jamaica, Mauritius, and elsewhere. Employing theoretical analysis and insightful readings of English- and French-language texts, she explores the prominence of alimentary-related tropes and their relationship to sexual consumption, writing, global geopolitics and economic dynamics, and migration. As she shows, the use of cannibalism in particular as a central motif opens up privileged modes for mediating historical and sociopolitical issues. Ambitiously comparative, Cannibal Writes ranges across the works of well-known and lesser known writers to tie together two geographic and cultural spaces that have much in common but are seldom studied in parallel.
