In a novel set in an indefinite, futuristic, post-apocalyptic world, a father and his young son make their way through the ruins of a devastated American landscape, struggling to survive and preserve the last remnants of their own humanity
God Knows The Way That I Take The open road, Before me lay I reminiscence Along the way. Across my path, Shadows are cast, But the darkness Cannot last. Pearlie I. Ealey-Forrest God Knows the Way That I Take, and heard my parents’ Midnight Cry. He let me escape a Fatal Substance. Long Winding Road was hazardous and Emerging from the Cocoon was painful. I overcome Unpredictable Storms. My Amazing Mentors pointed me to God. Wisdom came through a Wake-up Call and standing In the Shadow of the Trees. Summoned by Death, I asked, Where Do We Go From Here? I Witnessed during a Special Assignment. A Little Red Light, led to a televison Program. During an interruption, I took the Long Journey Home and fulfilled a Deferred Dream.
"In the fall of 1925, young Allan Odell conceived the idea of using consecutive signs along the roadside. . . . In 1963 the last signs were taken down, ending the most famous outdoor advertising venture ever.”—1977 Minnesota Almanac The whole story is in this book, plus all the jingles used. The signs are gone now, except for one set on permanent display at The Smithsonian. You can have them all, always, in your own library with this book. “Rowsome’s volume indexes each of the 600 jingles . . . and as you down the list, preferably reading aloud, it might evoke visions of 1940 Chevies, roadside diners, signs that said EATS. . . . Why were the Burma-Shave jingles so universally loved? Because they were light-hearted and humorous in hard times and war times.”—Bov Swift, Knight News Service
Although recognition of reminiscing as a potentially adaptive process can be traced back over 30 years to the seminal work of Robert Butler as discussed in the Foreword, there has been little effort to consolidate the work and paint a complete picture of reminiscing as an entity. Here, reminiscing is presented as a multi-disciplinary topic, examining the theory of, and research on, reminiscing. The book also discusses the different ways of conducting life-review interviews and explores therapeutic applications.; Contributors to this book, many of whom are pioneers and leading figures in the field, discuss and elaborate their latest thinking and research findings from multiple perspectives. The volume's strength derives from its multi-disciplinary nursing, psychiatry, psychology, gerontology, community advocacy and multinational Australia, Canada, England, Sweden and the United States treatment. James Birren, Irene Burnside, and Phillipe Cappeliez are a few of the eminent scholars authoring this volume.
Poppy Lyne, a soft-natured girl, takes on her life to face the difficulty in choosing her future path. As she grows, her maturity guides her to follow her heart. Eventually, she cant forget John but shatters into pieces when she discovers about Johns disease, leukemia. She holds onto her faith and keeps waiting for Johns recovery. However, things changes, and her life changes too. As years passed by, she gradually learned to live without his presence.
From there two routes went west toward the Mississippi River, one to East St. Louis and the other to Alton, Illinois. (Today the Road's path is followed, for the most part, by U.S. 40 and I-70.).
This is Sue's first book which she wrote using the information from her Scrap Books of all her holidays from 1968 until the year 2000. The experiences cover countries including the UK, Europe, Tunisia, USA, Canada, Mallorca, Canary Islands, New Zealand, and Australia. The form of accommodation varies from a small tent up to Hotels and Villas. Her family, including husband and two boys are with her until her first caravan experience in 1983 and from then until 2000 just Sue and her husband are the travellers.
A.J. O'Conner and J.J. O'Conner just graduated from Ohio University. Intrigued by the hauntings at Ohio University, they go on a round country trip in search of the most haunted road in each of the 48 contiguous states. Not convinced that they will find much of anything, they find out that they bit off more than they can chew when they realize that the stories, myths, and legends behind each of these roads are anything but mythical. Their objective is to venture down the most haunted road in each state. Their goal is simple, survive.
“Mining companies piled trash coal in a slag heap and set it ablaze. The coal burned up, but the slate didn’t. The heat turned it rose and orange and lavender. The dirt road I lived on was paved with that sharp-edged rock. We called it Red Dog. My grandmother always told me, ‘Don’t you go running on that Red Dog road.’ But oh, I did.” Gypsies, faith-healers, moonshiners, and snake handlers weave through Drema’s childhood in 1940s Appalachia after Drema’s father is killed in the coal mines, her mother goes off to work as a Rosie the Riveter, and she is left in the care of devout Pentecostal grandparents. What follows is a spitfire of a memoir that reads like a novel with intrigue, sweeping emotion, and indisputable charm. Drema’s coming of age is colored by tent revivals with Grandpa, jitterbug lessons, and traveling carnivals, and though it all, she serves witness to a multi-generational family of saints and sinners whose lives defy the stereotypes. Just as she defies her own. Running On Red Dog Road is proof that truth is stranger than fiction, especially when it comes to life and faith in an Appalachian childhood.
Drawing on the methods of conversation analysis and ethnography, this book sets out to examine the epistemological practices of Indo-Guyanese villagers as these are revealed in their talk and daily conduct. Based on over eighty-five hours of conversation recorded during twelve months of ethnographic fieldwork, the book describes both the social distribution of knowledge and the villagers' methods for distinguishing between fact and fancy, knowledge and belief through close analyses of particular encounters. The various chapters consider uncertainty and expertise in advice-giving, the cultivation of ignorance in an attempt to avoid scandal, and the organization of peer groups through the display of knowledge in the activity of reminiscing local history. An orienting chapter on questions and an appendix provide an introduction to conversation analysis. The book makes a contribution to linguistic anthropology, conversation analysis and cross-cultural pragmatics. The conclusion discusses the implications of the analysis for current understanding of practice, knowledge and social organization in anthropology and neighboring disciplines.