Ancestral Voices Research Articles

‘His father’s voice’: Phonographs and Heredity in the Fiction of Samuel Butler

The article explores the interaction between concepts of heredity and technologies of voice recording and reproduction in the late-Victorian imagination through the example of Samuel Butler. Butler’s writing on evolutionary topics frequently conceptualized heredity as a record of ancestral voices echoing through their descendants. His Lamarckian view of evolution caused him to present heredity as analogous to the phonograph, recording the experiences of individuals, storing them in the germ plasm and reproducing them in the offspring. Theorists of hereditary memory such as Ewald Hering described it as a form of vibration and inscription, emphasizing its parallels with phonography. At the same time, language and the physical voice seemed equally haunted for Butler, resonating with the thoughts, feelings, and urges of past generations. I pursue these themes through a close reading of his posthumously published novel The Way of All Flesh (1903). Butler makes an interesting case study for this subject since his ideas about the inheritance of ancestral voices were inseparable from his complex personal relations with his family. His efforts to escape the influence of his parents were bound up with the notion of escaping the habitual ‘grooves’ in which they lived, thought, and spoke. Such escape sometimes seems impossible in Butler’s vision, with long-term heredity and immediate social convention rendering people echoes of their predecessors. However, the life experience of the individual offered possibilities for breaking with the voices of the past, etching new grooves of habit and redirecting old ones. Further, heredity in Butler’s vision was not a single, commanding voice but a cacophony of competing voices screaming to be heard. In this sense, what seemed like rebellion against the voice of one’s ancestor might turn out to be obedience towards another one. Butler conceived of intellectual influence in the same way, placing thinkers and writers in a pseudo-familial (and perhaps proto-Freudian) relationship with their predecessors. His concern with escaping ancestral voices existed in tension, though, with his desire to render his own voice immortal through his literary work.

Basque Ghosts, Spanish Spectres: Jon Juaristi's Cambio de destino and the Self-fashioning of a (Still) Nationalist Intellectual

This article examines controversial Basque writer Jon Juaristi's autobiography Cambio de destino: Memorias (2006). Juaristi employs a metaphor of haunting as he narrates his rejection of the Basque nationalist legacy he inherited from his elders and his subsequent adoption of an alternative, purportedly ‘non-nationalist’, lineage. To do this, he constructs an opposition between two types of ghosts. He characterizes Basque nationalist ghosts as dangerous ancestral voices constantly threatening to re-emerge and seduce new generations of young men into fighting for an ethnic nationalism incompatible with democracy. In contrast, the non-nationalist ghosts that Juaristi opts to join become spectral when they dismiss the ancestral voices, defend democracy, and consequently disappear from the unwelcoming nationalist community. Informed by Avery Gordon's theory of the ghost as a marginalized social figure, I reveal how the Spanish nationalist discourses to which Juaristi adheres blind him to the ghosts at the mar...

Footnotes

Footnotes Glenis Redmond (bio) Where does history go when it hasn’t been tended? I say it grows wild amongst the Periwinkle, the Turkey-foot fern and my mind. There it is right along side my heavy heart like that mass of stones left on a hill the only remnants left of the Kingdom speaking of mountain royalty, King Robert and Queen Louella leased for ten cents a day by a Civil War widow, named Serpta. Their rule over 200 acres of chopping, hauling and toting. I understand this urgency, the need of self-appointment. I hear it in the restless wind on the ridge or are those ancestral voices crying out about the uneasy quilt stitch heresay of their lives being left to myth and lore? Where does history go when it dies? When corn cribs and makeshift houses no longer riddle the mountain slopes and forty years of hands culling Comfrey into a healing balm along with Gospel Songs cease. This silent edge is where I live filled with heartache remembering history and where it goes without a foothold. [End Page 14] Glenis Redmond Glenis Redmond has been a performance poet for almost twenty years out of Asheville, North Carolina, and her native Greenville, South Carolina. She is the author of four poetry collections. Copyright © 2013 Board of Trustees of the University of Illinois

Washington Irving, A History of New York , and American History

For me, I know nought; nothing I deny, Admit--reject--contemn: and know you? --Byron, Don Juan 14.3 And 'mid this tumult heard from far Ancestral voices prophesying war. --S. T. Coleridge, Kubla Khan If one asks what is the history of New we answer: depends on your point of Since vantage points can be multiplied on both temporal coordinate and spatial one, complete history of New York is indeterminate. This would be true even were New York, like ancient Troy, to disappear from the face of the earth--as it certainly will. We may imagine all that as fairly recent way of thinking--post-Heisenbergian, so to say, or perhaps ethno-historical. It is, however, an ancient historical view--as foundational for Herodotus as for the new, profane universal histories that emerged with the Enlightenment. (1) The critical humanism of Voltaire, the Comte de Buffon, and their inheritors permeated the thinking of the republic's founders and remains dominating force with us today. (2) Washington Irving's work clearly moves within that intellectual tradition, but equally clearly, it moves at strange diagonal. As skeptical of sacred and antiquarian history as any philosophe, Irving was at the same time drawn to deploy and investigate folklore and legend. His fascination with such materials, firmly skeptical, nonetheless runs end to end, starting with the comedy and satire of A History of New York (18) and ending with The Life of George Washington (1856-59)--the latter being his final act of conscious mythmaking written to hold back the night of that most dreadful of America's political decades, the 1850s. (3) Irving's first important book, A History of New York (Black and Black), gives good account of his skeptical Enlightenment mind. As we shall see in some detail, the is as critical of antiquarian follies--call them Diedrich Knickerbocker--as it is of progressivist illusions--call them Thomas Jefferson. The position encourages Irving into one of his most recognized stylistic moves: to attenuate his Swiftian edges with genial, Sternian ironies. He likes to offer his skeptical judgments at attractive discounts, as if he might disarm them of their darker implications. So he regularly struggles both for and against his own critical impulses. A bit like Byron (and quite unlike, say, Poe or Bandelaire), Irving's skepticism was uncertain, unconfident, dissatisfied. This signature quality of his work unfolds in particularly dramatic way in the changes he made to the History over period of forty years. After 1809 the History undergoes three major transformations-in 1812, in 1819, and finally in 1848. (4) The changes were not driven so much by new positive facts that had to be accounted for, though he did introduce important neglected material. Nor did they come by multiplying the History's narrative points of view. These were already sufficiently complex. Irving changed his by clarifying the historical ground of its procedural indeterminacies. The art of the rests in the unusual way Irving exploits the rhetorical possibilities of an otherwise simple frame structure. The process was set in motion--and inflected historically--even before the work was published in December 1809. In October and November, Irving wrote and planted in the newspapers series of hoaxing press notices. These introduce the reader to the mysterious disappearance of a small elderly from the Columbian Hotel in New York. The gentleman is subsequently revealed as Mr. Diedrich Knickerbocker, and we learn that he left behind in his hotel room a very curious kind of written ... in his own handwriting. The imaginary landlord of the imaginary hotel, Seth Handaside, informs the public that he intends to dispose of [the] book in order to satisfy Knickerbocker's unpaid bill (6-7). And so it comes to pass that A History of New York is published in early December 1809 in two volumes by Inskeep and Bradford. …

Voltaire's Jews and modern Jewish identity: rethinking the Enlightenment

i. Introduction: Enlightenment and Its Discontents ii. Voltaire Sets the Terms of the Debate: Emancipation as an Exit Strategy iii. The Changing Contours of the Enlightenment Part 1 1.Spinoza, Bayle, and Voltaire: Issues in Contention 2. Images, Imagination, Tolerance and the Uses of Reason 2.1 The Power of Images and Imagination 2.2 Spinoza and the Imagination 2.3 Images of Jews 2.4 Human Improvement and the Limitations of Reason 3. Voltaire's Jews Among the World's Peoples and Nations 3.1 Human Nature and Human Culture 3.2 The Essai sur les moeurs as Universal History 4. Voltaire's Jews in the World of Commerce and Their Capacity for Critical Thought and Social Inclusion 5. Voltaire and the Old Testament 5.1 Voltaire's Old Testament Sources 5.2 Myths, Fables, Legends and History 5.3 Allegory and Symbolism in the Old Testament 5.4 More the Polemicist than the Historian 5.5 Rousseau as a Counter-Example Part 2 6. Judaism Reinvented the Enlightenment Disputed 6.1 The Aftermath of French Emancipation 6.2 Enlighteners and Anti-Enlighteners 6.3 Anti-Enlighteners Outside France 7. Modern Jewish Identity and the Jewish Question: The Power of Ancestral Voices in a Post-Enlightenment Age 7.1 Out of the Ghetto, Into the Nation-State 7.2 1944: Recognition and Reckoning 7.3 Ernst Cassirer and Leo Strauss Debate Judaism 7.4 Judaism and Jewishness: Essence and History 8.Conclusion. Bibliography

Mapping the field of Indigenous knowledges in anti‐colonial discourse: a transformative journey in education

This paper interrogates Indigenous knowledge and practices a crucial form of anti‐colonial resistance. It aims to capture the fluidity between the past and present, recognizing that the former cannot be quarantined from the latter. In this exploratory discussion, I argue that Indigenous knowledge is a living experience that is informed by ancestral voices. Within this context, I examine anti‐colonial discourses as articulated by scholars in the 1960s and as they are taken up today. Discourses are ways of referring to, or constructing knowledge about, a particular topic, practice, social activity or institutional site in society. In doing so, I aim to share with the reader my struggle with colonial education and to elicit a dialogue on questions about how we, individually and collectively, can disrupt the entrenchment of this type of education. These questions include: How did colonial systems of education disrupt the spiritual and cultural beliefs and traditional ways of life of African peoples? How have colonized peoples, especially African women, resisted, and how do they continue to resist, colonial education? And how can the engagement of Indigenous Knowledge transform pedagogical approaches, curriculum, and learning in the academy? In exploring these questions, I will examine the concept of knowledge production: who controls knowledge and whose knowledge is valid. My reflections are grounded in my experiences as an African woman caught between a European education system and a traditional knowledge base.

Contemporary Armenian American drama: an anthology of ancestral voices

Contemporary Armenian American drama: an anthology of ancestral voices

Cultural loyalty: Aboriginal students take an ethical stance

This paper explores ways in which Aboriginal students from an Aboriginal school in western Canada take an ethical stance whereby they apply concepts of privacy and confidentiality when dealing with or storying cultural experiences in the school context. The question that guides this paper is the extent to which Aboriginal students choose to protect their cultural experiences from the formal school setting by taking an ethical stance through which they express their Aboriginality relationally and informally rather than explicitly. I suggest that this ethical stance is related to cultural loyalty as a way of living authentically and relationally in the world, which means living with, rather than enduring or living against, the complexities of today’s world. I argue that cultural loyalty has three voices: an ancestral voice, a relational voice and an ethical voice.

Ancestral Voices: Padraic Colum and the Celtic Creature Poem

By now there is an accomplished body of Irish poetry written after Yeats, but until recently, it was obligatory that contemporary Irish poets?and critics well?cast a cold eye on the Revival in order to go forward creatively. As a result, if Padraic Colum (1881-1972) is mentioned at all these days, it is often part of a collective list concluding with the deadly usage al. Anthony Bradley, for in stance, in his introduction to Contemporary Irish Poetry (1980), refers to the Re vival poets?JE, Douglas Hyde, Katherine Tynan, ER.Higgins, Lady Gregory, James Stephens, Padraic Colum, et aV?and maintains that they have by now as sumed, for the most part, a historical opposed to a literary significance. Bradley goes on to note that the poetry in his anthology is almost invariably more moving and intelligent in the way it deals with human experience, more complex and accomplished in its art... than that written by the Revival poets.1 We might grant that point without, however, going along with Colum's being so casually dismissed a merely representative figure. This is a poet, after all, the voltage of whose early work Ezra Pound remarked in Pisan Canto LXXX.2 Most of the poems in Wild Earth (1916)?the likes of Beggar's Child, Across the Door, and A Poor Scholar of the Forties?call for no apologies today, some ninety years after their publication. The dark enchant ment of She Moved Through the Fair, another poem from that collection, has made it a standard lyric in the Irish musical canon, one still being recorded by such contemporary artists Van Morrison and Mary Black. Sin?ad O'Connor's version recently served the theme song for the film Michael Collins. It is true that most of Colum's work reflects an Ireland now largely passed, but surely there is another kind of significance, and even contemporary edge, to the often haunting, magic-realistic tenor of his best poetry. The pastoral erotics of Branding the Foals, for example, remain fresh:

Joseph Johnsons's World: Ancestral Voices, Invisible Worms, and Roaming Tigers

In October, 2001, only a few miles north of the burning debris that had been the World Trade Center, two conferences, one focusing on rationality, the other on ecology, bravely, some might say blindly explored the survival of Enlightenment ideals at the start of the new millennium, the beliefs, civilities, and excesses of rational beings and their environments. Speakers at both conferences acknowledged the gifts and blessings that humans had once found in themselves, in nature, and in culture, and those they didn't. Although 9/11 was clearly a subtext, it never entered either conversation. However, like others to whom the event was literally unspeakable, I had begun to hear in new ways, to understand the ghostly language of Wordsworth's lamentable time in Book X of Prelude, and of Coleridge's harrowing Fears in Solitude, the crash of onset, the undetermined conflict. Texts obscured for many years by political and philosophical readings revealed urgent new themes, new to me, of fear, futility, he lplessness, and confusion. I began to recognize the terror, the mystery of evil, the ancestral voices, the roaming tigers, and the invisible worms that the Romantic generations experienced. I realized during these Enlightenment conferences that, along with the visionary and political awakening, Romanticism recorded the experience of those who lived, as we do, in great peril from one thing or another, in England, the Continent, and America from about 1770 to 1830 and beyond. Many who knew fear as an aesthetic or literary experience, limited to gothic novels or to the Arabian Nights, encountered it unbidden, encountered the physical and emotional boundaries that human beings are periodically forced to cross. Moreover, from such fear, especially of invasion, of indifferent powers, of false accusation and unjust tribunals, nature--then and now--offered no refuge. new post-Enlightenment geology, astronomy, chemistry, anatomy, biology, all the natural histories of the 1790's revealed a natural world that was equally menacing, moving with blind oblivious tendencies, as Wordsworth said, a natural world that was larger, older, and more mysterious than anyone had ever conceived, and in which human beings were an afterthought, random victims of disease, weather, or, as Malthus, one of Johnson's authors, argued, victims of their own appetites, hostilities, and competitive instincts. To the political crisis, emotional turmoil, and intellectual challenge, our moment and theirs responded with new communities--geographical, ideological, ethnic, economic, theological, even linguistic communities. Gradually, individuals were connected, whole populations identified, and communities defined by the conflicts they engaged in, by what they were opposed to, and by the relationships they made almost exclusively through publishing. Newspapers, journals, reviews, and books served those generations, from 1770 to 1815, just as the internet serves ours. Information and knowledge spread quickly but fitfully, and what was published was often confused with what happened, with what people knew or believed with what was true. Their colonial expansion was our space exploration; their electricity was our quantum physics, their photosynthesis, our DNA. Because of publishing and the dissemination of contemporary knowledge, like us, they walked in both light and shade, with access to information that could save or destroy, and with an understanding that seemed as limitless as the capacity for cruelty and suffering. In his role as a catalyst of people and of ideas, someone who brought into being those creative oppositions on which progress depends, someone who knew what mattered and found the right people to express it for him, Joseph Johnson was an ancestral voice, a publisher for critical and unstable times, then and now. I first began thinking about Joseph Johnson in 1970, when Paul Zall sent Wordsworth Circle one of his many installments in a series we inexplicably called The Cool World of Samuel Taylor Coleridge, which was neither cool and only tangentially about Coleridge. …

Ancestral voices

Ancestral voices

Young Ireland, Arthur Griffith, and Republican Ideology: The Question of Continuity

YOUNG IRELAND, ARTHUR GRIFFITH, AND REPUBLICAN IDEOLOGY: THE QUESTION OF CONTINUITY* PATRICK MAUME We fell a-debating the old controversy, Young Ireland v. Old Ireland, Parnell holding largely with O’Connell, who had difficulties of which the selfconfident “young men” knew not, but appraising higher than any of the Young Irelanders Fintan Lalor, who alone had a workable plan, if there had been any railways then. . . . William O’Brien, 19261 this article explores neglected themes connected with the perception of continuity in the Irish separatist self-image. The apostolic succession from Theobald Wolfe Tone and the United Irishmen to Thomas Davis, John Mitchel, and the Young Ireland movement, which Patrick Pearse claimed in his 1915 pamphlet Ghosts for the rebellion in which he was about to engage, figured prominently in the later writings of such “synthetic” historians as P.S. O’Hegarty, Desmond Ryan, and Brian O’Higgins.2 Even when the cult of the Rising was challenged, first by post-Civil War conservative commentators and more recently in reaction against the 1956–62 IRA border campaign and the post-1969 Northern Ireland troubles, many critics implicitly accepted the original separatist view while inverting its YOUNG IRELAND, ARTHUR GRIFFITH, AND REPUBLICAN IDEOLOGY 155 * This essay was written during my tenure as a British Academy Fellow in the Department of Politics, Queen’s University of Belfast, and draws upon research for my book, The Long Gestation: Irish Nationalist Political Culture, 1891–1918 (Dublin: Gill and Macmillan, 1999). I thank Gary Owens for commissioning it and Brian Murphy and Paul Bew for helping me to develop my ideas on the subject. 1 William O’Brien, The Parnell of Real Life (London, 1926), 27. 2 I owe the term “synthetic historian” in this context to Professor Tom Dunne; for its original usage, see Eoin MacNeill, “The Irish Synthetic Historians,” in Celtic Ireland (Dublin, 1921). value judgments.3 They saw post-Parnellian separatist ideology as irrational purism living off traditions independent of contemporary circumstances , kept alive by a minority of dreamers and occasionally bursting forth to infect a susceptible general population. This image has recently been challenged by writers who link northern republicanism to the discontents of the Catholic ghettos and to the heavy-handed reactions of the British state apparatus.4 There is much to be said for this revision, but it leaves unanswered the question of where the perception of republican continuity originated. This article suggests that in its modern form the theme of republican continuity began with the efforts of post-Parnellian separatists to present themselves as the true heirs of pre-Parnellian nationalism—particularly that of Davis and Mitchel—and to exclude their parliamentarian rivals from any claim to the nationalist canon. This project was given plausibility by the political constraints of the union and the outward continuity of the Dublin Castle apparatus of government with that denounced by Young Ireland and the Fenians. After the downfall of that apparatus commentators whose intellectual formation occurred under the old regime maintained the theme of continuity. Only with the disappearance of this generation were Davis and Mitchel finally transformed from guides in contemporary politics to shadowy figures in the nationalist pantheon. In a final ironic twist present-day republicans have reacted to their surroundings by developing theories of active citizenship similar to those of their Edwardian predecessors. In so doing, they have remained largely unconscious of their resemblance to their unionist opponents who, in perceiving themselves as heirs to the nineteenth-century Presbyterian/Liberal tradition, have eclipsed the origins of many of their attitudes in nineteenth -century Anglican Toryism. I The nationalist conflation of the history of Ireland with the history of the nationalist movement obscures the extent to which nationalist theorists YOUNG IRELAND, ARTHUR GRIFFITH, AND REPUBLICAN IDEOLOGY 156 3 See, for example, Sir James O’Connor, History of Ireland, 1798–1924, 2 vols. (London, 1925); Conor Cruise O’Brien, Ancestral Voices (Dublin, 1994); Padraig O’Malley, Biting at the Grave: The Irish Hunger Strikes and the Politics of Despair (Belfast, 1990); A.T.Q. Stewart, The Narrow Ground: Aspects of Ulster, 1609–1969 (London, 1977). For a critique of the cultural-determinist view, see John McGarry and Brendan O’Leary...

Ancestral Voices, Spirits, and Magic: Dance a New Dance in the Family Therapy Room

Despite important moves toward reconciliation and dreams of a “rainbow nation,” the culture of violence impacts upon family and community life. This article is written within this context and more specifically within the writer's personal reflections on her practice of working as a family therapist in one of South Africa's largest black townships, Mdantsane. It challenges the relevance of first world theory and practice of family therapy in the third world context but is written in the first person and thus in the form of a “reflective practitioner.” The usefulness of the Milan approach is questioned and a move toward a social constructionist approach is favoured. The metaphor of dance and music is used to capture the dynamic interaction between client and therapist in the search for a relevant and respectful way of working with families in the South African context.

Seán Lemass and the Ulster Question, 1959–65

For most of the first forty years of their existence, the two Irish states, born from the partition settlement of 1921, luxuriated in the celebration of their distinctive communal identities. Political leaders on both sides of the border exchanged increasingly hackneyed expressions of Irish nationalist aspiration to abolish the 'British-imposed' partition of the island and Ulster unionist reiteration of their determination to defend their British national identity from the nationalist challenge. In contrast, the period 1959-65 has been seen by some influential commentators as one in which the philosophies and political priorities of both states in Ireland were transformed. The rose-tinted terms in which the period has come to be seen are clear from the following description taken from Conor Cruise O'Brien's recently-published Ancestral Voices. O'Brien argues that this was a time when 'Irish politics seemed to be moving in a quite different direction: a time in which political leaders in the Republic seriously sought accommodation with unionist leaders, and were prepared, and equipped to resist the Catholic-nationalist territorial drive.'1 The two figures at the centre of this potentially historic shift were Sean Lemass, who had succeeded De Valera as leader of Fianna Fail and Taoiseach in 1959, and Terence O'Neill, who replaced Lord Brookeborough as Prime Minister of Northern Ireland in 1963. Like many commentators, O'Brien depicts both Lemass and O'Neill as modernisers. He describes O'Neill as having 'tried to fight the powerful sectarian element in Ulster Unionism, and to end discrimination against Catholics'.2 Sean Lemass is portrayed as having tried to meet O'Neill half way by attempts to 'normalize' relations between nationalists and unionists on the island of Ireland. The high point of detente came in 1965 when Lemass went to Belfast to meet O'Neill, an occasion summed up by O'Brien as 'the first meeting of the leaders of the two communities on the island, since the foundation of the two political entities within it in 1920-21'. He argues that: 'Basically the understanding between them was that Northern Ireland would begin to end discrimination against Catholics, and that the Republic would cease to challenge the legitimacy of Northern Ireland.'3

Ancestral Voices

This article presents one case study of contemporary Carnival as played out on the streets of Notting Hill, London. Its major focus is the carnival performance context and the genre of Carnival. This refers to Caribbean peoples' aesthetic cultural representations: masquerade themes that are played (manifested and enacted in) mas (unscripted dramatic costuming) at carnival time. It is the first phase1 of an ongoing study that examines the processes by which the Afro-Caribbean diasporic community, dispossessed by European colonization, continually seeks to forge its own voice - its national and even other identities - through its multi-faceted carnival festival. From these themes it becomes evident that the resources used by the mas people (creative artists) to create carnival designs (artistic depictions) are continual evocations of multiple-cultural configurations left by various ancestors both of the colonizer and of the colonized. These ancestral voices run the gamut from Amerindian myths to European, African and Asian cultural influences. The case study demonstrates that the ancestral past is neither static nor forgotten. Instead these cultural vestiges - ancestral voices - are regenerated and re-inscribed into the productive creation of new accounts and new myths. The new voices appear not only with other meanings and other values but also in another language, representative of Afro-Caribbean diasporic peoples' ongoing quest for a national identity. Any understanding of Trinidadian Carnival and its extension, Notting Hill Carnival, has to be understood against that backdrop process of re creating, re-defining, re-evaluating, changing but continually becoming what I have called meta-masking - in this paper and elsewhere (Alleyne-Dettmers, 1993: 5) - as the culture matures and grows. In addition, this article shows how colonization affected the perceptions of the colonized subject and suggests that there is a continual highly successful negotiation of ethnic diversity in society, with Carnival providing the forum to recognize that ethnic diversity. Paradoxically, however, an agenda of unity is pursued.

Ancestral Voices: The Influence of the Ancients on the Military Thought of the Seventeenth and Eighteenth Centuries

Ancestral Voices: The Influence of the Ancients on the Military Thought of the Seventeenth and Eighteenth Centuries

Ancestral voices

Ancestral voices

Republican Rebellion to Catholic Fury - Conor Cruise O'Brien: Ancestral Voices: Religion and Nationalism in Ireland. (Dublin: Poolbeg Press, 1994; University of Chicago Press, 1995. Pp. vi, 221. $13.95.)

Republican Rebellion to Catholic Fury - Conor Cruise O'Brien: Ancestral Voices: Religion and Nationalism in Ireland. (Dublin: Poolbeg Press, 1994; University of Chicago Press, 1995. Pp. vi, 221. $13.95.) - Volume 60 Issue 1

‘Deep Ancestral Voices’: Inner and Outer Narrative in Christopher J. Koch’s *Highways to a War*

Argues that in Koch's novel, 'two strands are continually in process: the inner and outer life, the world of values and the quotidian, the mythic and the historical.'

Confronting the Ancestral Voices: Some Thoughts on Assessment

Confronting the Ancestral Voices: Some Thoughts on Assessment