Great Spirit Research Articles

Mysteries of the jaguar shamans of the northwest Amazon

Mysteries of the Jaguar Shamans of the Northwest Amazon tells the life story of Mandu da Silva, the last living jaguar shaman among the Baniwa people in the northwest Amazon. In this original and engaging work, Robin M. Wright, who has known and worked with da Silva for more than thirty years, weaves the story of da Silva's life together with the Baniwas' society, history, mythology, cosmology, and jaguar shaman traditions. The jaguar shamans are key players in what Wright calls nexus of religious power and in which healers, sorcerers, priestly chanters, and dance-leaders exercise complementary functions that link living specialists with the deities and great spirits of the cosmos. By exploring in depth the apprenticeship of the shaman, Wright shows how jaguar shamans acquire the knowledge and power of the deities in several stages of instruction and practice. This volume is the first mapping of the sacred geography (mythscape) of the Northern Arawak-speaking people of the northwest Amazon, demonstrating direct connections between petroglyphs and other inscriptions and Baniwa sacred narratives as a whole. In eloquent and inviting analytic prose, Wright links biographic and ethnographic elements in elevating anthropological writing to a new standard of theoretically aware storytelling and analytic power.

Puntumid: Great spirit of the heart of Borneo

Puntumid is said by the people of the Kelabit Highlands to be a manifestation of the Ada’ Rayeh, or ‘Great Spirit’. It seems likely that a belief in a spirit described in local languages as ‘Great ...

From Spirit to Machine: American Expansion and the Dispossession of the Native Americans

From Spirit to Machine: American Expansion and the Dispossession of the Native Americans By Alan Kyle merican expansion westward is undoubtedly one of the most controversial times in United States history. By examining the details of certain historical events during this time, the morally questionable practice and policy that occurred is justified by various factors; the role of ideology, struggle for resources, propaganda, and myth all played a major part in the subjugation of the indigenous population. Given these factors, the question of how it is that the Indians were subjugated rather than integrated can be answered. For the tribes that did assimilate to Euro-American ways, expansionist forces targeted those tribes for relocation due to the fact that their adoption of intensive agriculture made them competitors for land. Apart from competition over the land, another reason why Indians could not be integrated into American society was because of conflicting ideals. The Indians had a naturalistic approach to their way of life, such as prayer to animal spirits and the belief in a great spirit chief that rules and cares for the land. They had no system of land ownership, so when asked to sell or move from their ancestral lands, the Indians responded with resistance. Thunder Traveling Over The Mountains, also known as Young Joseph, describes his father Joseph Senior’s last words, “My son, never forget my dying words. This country holds your father's body. Never sell the bones of your father and your mother. 1 The Native Americans were so invested in the land they occupied that when confronted by outer forces it lead to one of the bloodiest times in American history. The contemporary US ideology was of bringing modern advancement and all that is morally good to the West. This meant bringing their perceived superior qualities such as bureaucracy and modern political practice. As it turns out, bureaucracy was a great enabler for debasing the Indian way of life. In the case of General Miles, whom some say was a sympathizer, he promised the persecuted Nez Perce at Bear Paw that they could go back home to the Pacific Northwest if they surrendered. 2 About being told that Miles’s promise could not be kept, Joseph said: “I believe General Miles would have kept his word if he could have done so. I do not blame him for what we have suffered since the surrender. I do not know who is to blame.” 3 Whether General Miles had good intentions for the Indians or not does not matter, Miles was forced to adhere to his chain of command and so it was that the dispossession continued. The ability for different political actors to negotiate independently with the Native Americans caused much confusion and even separation, as noted with the Nez Perce splintering into treaty and non-treaty groups due to differences in interpretation of American negotiations. Young Joseph gives his own view of American bureaucracy when he states, “Other law chiefs came to see me and said they would help me to get a healthy country. I did not know who to believe. The white people have too many chiefs. They do not understand each other. They do not all talk alike.” 4 This American dynamic of selective A

Debility and/or Loss of Weight the Diagnostic Approach

These last few decades have given us greatly increased precision of diagnosis and therapeutic power, and we, no longer merit Matthew Arnold's rebuke. These revolutionary changes have been produced as a result of a great spirit of free enquiry, a search for facts and their explanation. Such a search is dependent initially on the development of a working hypothesis, and this is just what a tentative diagnosis is. From this point our search is for facts uncoloured by accepted authority, popular opinion or personal prejudice.In medicine Galen of Pergamum was the "Master" for many centuries, and from 200 A.D. the dead hand of Galen's authority lay upon medicine for over 1300 years. The mighty Leonardo da Vinci first questioned Galen's views and in England in 1620 Francis Bacon in his "Novum Organum" urged men to abandon their four idols-accepted authority, popular opinion, legal bias and personal prejudice. Yet, despite Leonardo da Vinci and Bacon and even the revolutionary work of Harvey in 1628, it was not until the time of Lister (186o) that medicine ceased to be a traditional empirical art bound to the words of the Master and accepted authority.There are for us three kinds of facts, viz. symptoms, signs and the results of investigations, and upon these we base our diagnosis. It is because of the difficulty in setting down an accurate account of the first of these that medicine will be for ever an art.

The Gods of Prophetstown: The Battle of Tippecanoe and the Holy War for the American Frontier

In this imaginative, well-written dual biography of the Shawnee prophet Tenskwatawa and William Henry Harrison, Adam Jortner attempts, with mixed results, to reinterpret the westward expansion of the United States in the years surrounding the War of 1812. Harrison, the ambitious younger son of elite Virginia slaveholders, emerges as a ruthless politician who used cunning and personal connections to rule Indiana territory. Meanwhile, the Prophet, often cast as a charlatan or an inept follower of his brother Tecumseh, gets his due as the central figure in the great native alliance. The collision between their religious beliefs is the driving force in Jortner's grand vision. He boldly claims that the War of 1812 on the frontier “was very much a religious war—the Great Spirit against providence—with the vast expanse of the western frontier, a holy land, as the prize” (p. 11). Rather than invoking the strangeness of the native other, Jortner invokes the strangeness of the shared past. The young United States is deemed a “failed state” more on a par with native peoples experiencing the chaos of colonialism than with European nation-states (p. 51). Both societies were “stalked” by prophets and held beliefs in witches and folk medicine (p. 167). While often well placed, such relativism also leads Jortner to discount the real importance of native cultures. He rejects social science explanations, such as Anthony F. C. Wallace's “revitalization” theory, as explanations for the rise of prophets, and he downplays the obvious syncretism in the religions of Tenskwatawa and the earlier Delaware prophet Neolin (p. 10). These prophets seem to exist as individual actors somehow detached from their own cultures.

She has great spirit: insight into relationships between American Indian dads and daughters

Data from this preliminary study, the American Indian – Dads and Daughters Survey, shed light on how American Indian fathers think and feel about their relationships with their daughters. Respondents represent an array of tribal affiliations, age, occupations, socioeconomic status, and geographical/geopolitical locations, helping to ensure that these data are relevant across a broad spectrum of Indian Country. Among the many insights into the relationships revealed in these data are common themes involving spirituality, identity, and adherence to cultural values. These insights may help educators, and others, who work with American Indian families, gain a greater awareness and understanding of how the relationships between American Indian fathers and their daughters impact both traditional American Indian communities as well as more mainstream westernized American Indian communities.

Native Americans, Christianity, and the Reshaping of the American Religious Landscape (review)

Reviewed by: Native Americans, Christianity, and the Reshaping of the American Religious Landscape Kenneth M. Morrison Native Americans, Christianity, and the Reshaping of the American Religious Landscape. Edited by Joel W. Martin and Mark A. Nicholas. (Chapel Hill: University of North Carolina Press. 2010. Pp. xviii, 235. $75.00 clothbound, ISBN 978-0-807-83406-0; $27.95 paperback, ISBN 978-0-807-87145-4.) The title of this volume is misleading because the “American religious landscape” is larger than the book’s geographic and interpretive scope. Still, these essays contribute valuably to a healthy scholarship on indigenous Christianities. Three essays—one on Jesuit Jean de Brébeuf by Emma Anderson, another on Illinois Marian devotions by Tracy Neal Leavelle, and one on the Ojibwe/Anishinaabe by Michael D. McNally—encompass indigenous Catholicisms. Others by Joanna Brooks, Daniel Mandell, Rachel Wheeler, and Douglas L. Winiarski focus on indigenous New England Protestantisms, and one by David J. Silverman features those in New York and Wisconsin. Two studies, one on the Cherokee by Joel W. Martin and another on California by Steven W. Hackel and Hilary E. Wyss, pursue a comparison with New England missions. Another by Laura M. Stevens contextualizes New England missions in their Scottish and British sources. Michelene Pesantubbee’s foreword, the editors’ introduction, Mark A. Nicholas’s conclusion, and Michael D. McNally’s retrospective and forward-looking legacy essay round out the volume. Although the editors’ emphasis on the essays’ interdisciplinary character also is a bit overstated—this is not a text that stresses either method or theory (but see Nicholas)—the contributors do derive from multiple disciplinary homes such as history (6), religious studies (5), literature (3), and Native studies (1). The editors note aptly that the essays represent a sea change in the study of North American missions. All reject Christianization as a progressive achievement. Similarly, the contributors are not politically correct inheritors of the victimization scholarship that reacted against the uncritical valorization of Christian missions. These essays focus on the multiplicity of the motivations and outcomes of indigenous agency. Their reconstructed Christianities recognize identity; adaptation; resistance; and, more often than not, a religious and political critique of the colonial encounter. As evidence of the volume’s consolidation of the missionization field, each essay has rich citations that provide readers access to primary and secondary sources. An important indigenous perspective—the rationality of Native Americans’ religious syncretism—is only partially visible in these essays. Because many of the essays take up missionization within tribal cultures with previous colonial histories and peoples with post-traditional subsistence, political, and religious practices, it is difficult to see the surviving religious [End Page 155] philosophies and life values of precolonial indigenous peoples. For all of that, the essays document the Christianities as developing religious world-views aiming for cultural survival. These include historical developments in the terms kitchi manitou, the Great Spirit, the great and good spirit, and discourses focusing on God and Jesus Christ. Although these theological transformations have yet to be traced ethnographically and historically (see McNally, p. 298), close study of these rhetorical shifts would reveal the fault lines of historical religious change and the ruptures and reconfigurations of indigenous ways of reasoning about—and ways of acting on—cosmic being, modes of knowing, and the survival and adjustment of religious values that have sustained Native American identities into the present. As the volume’s careful framing suggests, understanding indigenous perspectives on religious change has developed richly in a single generation. These essays capture a crucial insight. Although missionaries brought an alien purposefulness to the encounter, indigenous peoples everywhere acted as the crucial arbitrators of both the process and the evolving outcomes of missionization. Kenneth M. Morrison Arizona State University Copyright © 2012 The Catholic University of America Press

To Explore Campus Spirit — A Research on the Campus Renewal Design of Chengdu Xindu No. 2 Middle School

The campus should be a spiritual place, which is full of cultural significance. Adhered to the search of campus spirit, used for reference of the valuable experience on the school reconstructions after 5.12 Wenchuan earthquake, this paper studies certain main points in the campus renewal design process of Xindu No.2 middle School. Through literature research, questionnaires, surveys, local observe, visit research, the historical evolution and the space form related information have been grasped. The campus problems to be solved by renewal design have been found through the present situation analysis. Based on the overall construction of the campus environment, the school has to renew the integrity design systems, sets up and follows the three design strategies, namely, "spatial distribution reflects the concept of sustainable development", "morphological mutant to continue the traditional & historical context," "detailed designs to highlight the geographical and cultural characteristics", to ensure the creation of the great campus spirit.

(P1-18) Experience of IMSS Medical Equipment in Rescue Efforts in Haiti

Has been a tradition of the Mexican Social Security Institute (IMSS) have a great spirit of solidarity with any type of disaster. That is why the early hours of the earthquake in Haiti was appointed to a group of specialists trained in emergency care who participated in the first acts of rescue and stabilization of multiple victims. The first group of six specialists arrived Port au Prince on January 15 fieldwork being allocated in coordination with the rest of the Mexican aid mission in the sector 8 of the city, preferably at the University of Saint Gerard. Among the actions taken by this group were: •Application of 300 doses of immunization.•Tracking and signaling a radius of 3 km in search of survivors and bodies.•Working in conjunction with the group of Topos, the Federal Police and the Navy in the initial care, resuscitation and transfer of 9 people rescued from the rubble.•More than 60 dressings and sutures.•Monitoring and maintenance of health of mission personnel.The second group, consisting of specialists in trauma, reconstructive surgery, anesthesiology, surgical and intensive care nurses, was part of a Field Hospital was established in conjunction with the United States at the place called “Killi Point”, involving a network trauma care in which our doctors surgically intervened the hospital ship “Comfort”. Were to a large number of cases of traumatic amputation, children and adults burned, fractures, crushing limbs and carrying large infections for obvious reasons IMSS staff recognizes the professionalism and capacity of the entire Mexican mission of humanitarian aid to Haiti and the opportunity offered to us to help a sister nation, we reiterate that we are engaged, if required again to respond with the same promptly and sense of humanity shown so far.

Philosophy: A View from the Canepiece

REX NETTLEFORD often reminded us that, generationally speaking, most West Indians are still close to the canepiece. As someone with biological links to the enslavers, enslaved and indentured labourers who met on the canepiece, I regard this central image from Caribbean history as an appropriate vantage point from which to view philosophy, the discipline to which I have devoted a significant part of my career. Of course, the philosophical beliefs of those who actually experienced the canepiece, or are still experiencing it, are largely unwritten and thus unknown. So the canepiece of my title is mainly an imaginary conceptual space, and will function mostly in the manner of a literary device.It is appropriate, therefore, to begin within some poetic images of the Caribbean canepiece. In his history of the literature of the Anglophone Caribbean, Edward Baugh1 shows the romantic view of the canepiece held by poets of the white master class. John Singleton describes this major source of British wealth as an wondrous plant.2 Robert Dunbar described it thus: Thy tall blades, whispering in the sun-bright air, / With fancy's visions seem to fill the scene: / And hither Ceres and her nymphs repair, / And bind their tresses with your chaplets green.3 Toil in the canepiece was done, as James Grainger puts it, by Afric's sable progeny.4When descendants of the labourers on the canepiece began producing their own poetry, a different picture emerged. persona of David Dabydeen's The Canecutter's Song, in addressing a white woman, says, Bu daylight separate me and yu, an dis mud on me haan / Dis sweat from me face, dis rag on me back.5 She does not know, he says, what it is like to have a cutlass slice her leg, or a snake twist around her foot. persona of Edward Brathwaite's Cane contemplates arson: Goin' to burn burn now in dis willin wind till we hurt, till we hate, like it finish.6 In his Long Service Award, Edward Baugh describes a woman who, after fifty years traversing the cane, back bent, beaten by sun and rain, is given a cheap clock by the white foreign boss as a retirement gift.7 Mervyn Morris, in For Consciousness,8 suggests that the plantation model persists in contemporary arrangements. I shall consider some possible perspectives on philosophy from the point of view of the Tainos, the enslaved Africans, the indentured Indians and Chinese, as well as those of us who are descended from them.A sketch towards a Taino philosophyThe Tainos were the first known inhabitants of the northern Caribbean, and the first victims of the canepiece. It is said that within thirty or so years after the arrival of the Spaniards, their entire Jamaican population was decimated as a result of enslavement, exploitation, wanton cruelty and the diseases brought by the invaders. Most of what we know about them comes from the written records of the Europeans and the archaeological records which they left behind.Philosophy is a very literary subject, and it may be foolhardy to attempt a sketch of their philosophy, since they left no written records. But research has been done on some of the beliefs underlying their lifestyle, and I shall draw from some of these sources.9Taino ontology included a supreme being called YaYa, who resembled the Great Spirit of the native American tradition. YaYa governed the cosmos with the assistance of lesser gods and spirits, who were responsible for various domains. This spirit who ruled all other spirits was represented in icons or sacred images called zemis, which served as intermediaries between man and YaYa. Since YaYa was prayed to and accessed through zemis, Senior has called their religion Zemeism.10 It is unclear whether they regarded YaYa as transcendent, and thus beyond experience, or as immanent and thus pervading the universe. But it is clear that they regarded YaYa as a being who was manifested in natural phenomena like cassava and the sea, on which they depended for food. …

Zhuzi's interpretation to "Great Spirit"

Zhuzi's interpretation to "Great Spirit"

Michael Foot: 1913–2010

Michael Foot, who died on March 3, 2010, at the age of ninety-six, was the soul of the democratic Left in England. His political engagements started in the late 1930s, with editorials against the appeasement policy of Neville Chamberlain and Lord Halifax, and lasted well into the second campaign for nuclear disarmament in the 1980s. He was in his prime in the decades between the Suez Crisis of 1956, which brought down the Conservative government of Anthony Eden, and the Falklands War of 1982, which sealed the popularity of Margaret Thatcher. The fine obituary by Mervyn Jones in the Guardian was headed, "Principled leader who held Labour together in the early 1980s, and a writer devoted to the cause of freedom." There is not a word of exaggeration there. He was a great spirit and a great voice, in every sense that both of those words will bear.

CON: Patients With Metastatic/Recurrent Cervical Cancer Should Not Be Treated With Cisplatin Plus Paclitaxel

countries, in which carcinoma of the uterine cervix still is the most common cause of death related to gynecologic cancer. Most deaths relate to recurrent disease after initial treatment of earlier-stage disease with either surgery or concurrent chemoradiation. Although highly selected patients can be treated successfully with surgery and/or radiation in the recurrent-disease setting, the mainstay of therapy for the vast majority of patients with recurrent carcinoma of the cervix will be systemic therapy in the form of chemotherapy. This debate, whether or not patients with recurrent cervical cancer should be treated with cisplatin/paclitaxel, focuses on what constitutes the optimal systemic therapy for these patients with recurrent disease. In the great spirit of the debate, this side could take the position that not all patients with recurrent disease should be treated with chemotherapy and that selected patients may be candidates for surgery with potentially curative results. Instead, this article will point to solid reasons for not treating most patients with paclitaxel/cisplatin.

A tribute: Professor Dr. Paul Hoffmann (March 28, 1931–July 10, 2008), a scientist with a great collaborative spirit

A tribute: Professor Dr. Paul Hoffmann (March 28, 1931–July 10, 2008), a scientist with a great collaborative spirit

The Revitalisation and Reflexive Transformation of the Manooraa Rongkruu Performance and Ritual in Southern Thailand: Articulations with Modernity

AbstractIn this article, I consider the changing forms of a traditional art genre and ritual cycle, Manooraa Rongkruu, in which it is possible for the living to communicate with the dead. I did fieldwork on the dynamics of Theravada Buddhism, Islam and indigenous religion and multi-religious rituals in Southern Thailand from 2004–2007. Religious forms in Southern Thailand have been hybridised, fragmented, post-modernised and revitalised. The performance and art genre of the Manooraa enjoy high popularity in certain parts of Southern Thailand and is used to heal a number of modern ailments. The public performances in Takae, Patthalung and Ta Kura, Songkhla, attract hundreds of thousands of worshippers. I show that the revitalised and reflexive religious practices of people in Southern Thailand to engage and worship the great ancestor spirits represent a multi-vocal arena, in which social transformations and discursive shifts are negotiated. Illustrations of the new performances of the Manooraa Rongkruu are provided to illustrate a ritual in movement that negotiates traditional obligations and postmodern requirements.

James F. T. Bugental (1915-2008).

James F. T. Bugental died peacefully at age 92 at his Petaluma, California, home on September 18, 2008. Jim was a leading psychotherapist and a founding father, with Abraham Maslow and others, of humanistic psychology, or the "third force" (in contrast to psychoanalysis and behaviorism). Jim was also the creator, along with Rollo May, of existential-humanistic psychotherapy. Jim was born in Fort Wayne, Indiana, on Christmas Day in 1915. Jim earned his doctorate in 1948 from Ohio State University, where he was influenced by Victor Raimy and George Kelly. After a brief time on the University of California, Los Angeles (UCLA) faculty in psychology, Jim resigned in 1953 to found the first group practice of psychotherapy, Psychological Service Associates, with Alvin Lasko. With Abraham Maslow and others, Jim was a cofounder of the Journal of Humanistic Psychology (JHP) and the Association for Humanistic Psychology in 1961. Jim also wrote many books on the topic of psychotherapy during his lifetime. Jim was a great and bold spirit--his many writings and teachings are cherished today widely, and the field of psychology is much richer for his efforts.

Manitou and God: North-American Indian religions and Christian culture

Manitou and God describes American Indian religions as they compare with principal features of Christian doctrine and practice. Thomas traces the development of sociopolitical and religious relations between American Indians and the European immigrants who, over the centuries, spread across the continent, captured Indian lands, and decimated Indian culture in general and religion in particular. He identifies the modern-day status of American Indians and their religions, including the progress Indians have made toward improving their political power, socioeconomic condition, and cultural/religious recovery and the difficulties they continue to face in their attempts to better their lot. Readers will gain a better sense of the give and take between these two cultures and the influence each has had on the other. In Algonquin Indian lore, Manitou is a supernatural power that permeates the world, a power that can assume the form of a deity referred to as The Great Manitou or The Great Spirit, creator of all things and giver of life. In that sense, Manitou can be considered the counterpart of the Christian God. From early times, the belief in Manitou extended from the Algonquins in Eastern Canada to other tribal nations-the Odawa, Ojibwa, Oglala, and even the Cheyenne in the Western plains. As European settlers made their way across the land, the confrontation between Christianity and Native American religions revealed itself in various ways. That confrontation continues to this day.

Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America , and: Violence over the Land: Indians and Empires in the Early American West (review)

Reviewed by: Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America, and: Violence over the Land: Indians and Empires in the Early American West Roger L. Nichols (bio) Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America. By Alfred A. Cave. (Lincoln: University of Nebraska Press, 2006. Pp. 328. Cloth, $27.95.) Violence over the Land: Indians and Empires in the Early American West. By Ned Blackhawk. (Cambridge, MA: Harvard University Press, 2006. Pp. 372. Cloth, $35.00.) American history began with and resulted from repeated European invasions of North America. Those events brought indigenous people centuries [End Page 276] of new diseases, economic disruption, physical dislocation, violence, and warfare. Over the generations, Indians developed a variety of initiatives for dealing with their new circumstances. Alfred Cave and Ned Blackhawk explore some of the different approaches tribal people used to help themselves to understand and shape their changing worlds. Although a quick glance at the titles might suggest otherwise, the fundamental issues these studies analyze bear remarkable similarities. Cave examines the emergence of nativist Indian shamans, beginning with the little known Delaware prophets who appeared during the mid-eighteenth century. Then he follows the careers of Neolin, Tenskwatawa and his brother Tecumseh, the Creek Red Stick leaders, Handsome Lake, and Kenekuk from 1750 through the 1830s as they led Indian cultural–religious movements among tribes east of the Mississippi River. His analysis depicts the cultural and religious movements they led as part of a long series of revitalization efforts to protect tribal identities and ways of life in the face of continuing and repeated cultural, economic, and military threats posed by the developing Anglo–American society growing up around them. In every case, these shamans developed their teachings to give their followers cultural defenses so they might survive the perpetual violence they faced. This study examines many of the same issues presented in Gregory Evans Dowd’s A Spirited Resistance (Baltimore, MD, 1991), but focuses more particularly on each prophetic movement’s religious thought and how that thought influenced tribal actions. According to Cave, the prophets blended their objective goal, to preserve a way of life in danger of being destroyed, with the means of achieving it, speaking for the spiritual power(s) of the universe. He contends that the movements’ strong appeals resulted from a willingness to use borrowed Christian concepts such as a supreme creator, heaven, and hell within the framework of familiar Indian religious beliefs. In addition, the narrative presents each prophetic movement as distinct, with particular local issues being central to its development, and with a variety of approaches to the ever expanding Anglo–American society. Prophets such as Neolin and Tenskwatawa preached distinctly anti-white messages that Indian diplomats and war leaders used to justify military actions. Others, such as Handsome Lake and Kenekuk, urged peaceful dealings with the pioneers. The Red Stick prophets in Alabama used anger at tribal members who adopted white cultural and economic practices in 1813 to launch a vicious civil war on members of their own [End Page 277] society. All of the prophets shared the same dilemma. Whether dealing with trade, alcohol, language, economic practices, or missionary intrusions, they sought to retain a way of life crumbling from multiple attacks that could not be ignored. Cave displays a thorough knowledge of current ethnohistorical approaches and literature. His research ranges widely and acknowledges and builds on ideas and approaches from other scholars. Because in some cases he is going over well-plowed ground, it might appear that his analysis offers little that is new, but this is not so. He demonstrates the variety of prophetic approaches and tactics clearly, and, whenever possible, he succeeds in keeping the tribal societies and ideas directly at the center of the narrative. Approaching armed violence more directly, Ned Blackhawk’s study analyzes tribal colonial relationships with Spain, Mexico, and the United States during the seventeenth through nineteenth centuries in an area encompassing New Mexico, Colorado, the northern Rockies, and the Basin and Range region between those mountains and the Sierra Nevada. Throughout the narrative, he focuses primarily on relations between the invaders and the Ute, Comanche...

Sir Philip Sherlock: Founder and First Editor of Caribbean Quarterly

Almost anything that 1 say about Sir Philip Sherlock would be to gild the anthurium - the anthurium being the gift of a life of hope and fulfillment creatively crafted and deftly lived as part of a process of transformation, growth and development of an entire society in quest of itself, of its reason for being, for over half a century. Philip Manderson Sherlock had been at the beginning, since the late Thirties, of all the great challenges facing the people of our groping West Indies whether it be the call for self-government followed the birth-pangs of a society in protracted labour or the halting courtship leading to an attempt at union, or the bringing forth, complete with primal screams, of so many Independent nations starting with his own native Jamaica and her sister twin-island state of Trinidad and Tobago in 1962. A persistent advocate of West Indian integration even in the face of the ill-fated Federation of 1958-61, Sir Philip has lived to see the light rekindled and the hope restored in the hearts of a new generation which remains the legatee of the vision he had for our Caribbean people in the surge towards a definitive civilisation. For him, as for other founding fathers, the twilight of colonialism was to herald a light rising from the West. Oriens ex Occidente Lux. Everywhere else it rises from the East. Trust us in our determination to be different, special and unique! Lord Milverton who, as Sir Arthur Richards the British Governor who detained trade unionist Alexander Bustamante and other radicals in 1939/1940. told me while I was researching the early self-goverment movement in Jamaica, that on being instructed by savingram from the British Colonial Office to proceed to Jamaica and restore Order, he arrived in the island with characteristic gubernatorial ardour intent on teaching the troublemakers a lesson. To his amazement he found alongside the fiery and remarkable Bustamante and a few egg-heads like Dick Hart and Frank Hill, a highly sophisticated society with people like the renowned lawyer N. W. Manley and young community leaders. Among these he singled out a bright young man named Phillip Manderson Sherlock. That young man had progressed to being the Vice Chancellor of the independent University of the West Indies at the time Lord Milverton was relating this story. None of this should be surprising, for Sir Philip was a great spirit, the avatar of all that gives force, purpose, life, hope and meaning to the turbulence, contradictions and chaosof our multi-sourced existence. He belonged to the chosen few the West Indies was lucky to have had at the helm of its social revolution - the chosen few who believed that the intractable problems of underdevelopment and the attendant immiseration of the mass of the population had to be met the empowerment of our people through the exercise of their intellect and their creative imagination. So he himself has been poet as well as historian, policy-determiner as well as classroom teacher, social worker and philosopher as well as administrator and man of public affairs. It is this call for texture rooted in a deep understanding of the need to inform intellectual pursuits with the arts of the imagination, which enriched the operation of the University of the West Indies from its fledgeling years. As a founding father, he actually helped to establish and administer the institution as its first Vice Principal and Director of Extra Mural Studies. By the time he became Vice Chancellor, after tending the establishment of the St. Augustine branch of the UWI, the Sherlock vision of the creative arts and the humanities acting as catalyst for intellectual pursuits and remaining handmaiden to the science and technology branches of knowledge, was well established. He institutionalised the vision partly through the introduction of a creative arts plank in the outreach work of his Extra Mural Department with the appointment of Staff Tutors in Drama along with counterparts in Social Work, Trade Union Education and Radio Education laying the foundations for degree programmes in Sociology and Social work, in Industrial Relations and related Social Science studies and in Mass Communications. …

Generational differences: An examination of work values and generational gaps in the hospitality workforce

The purpose of this study is to identify generational differences and similarities among hospitality employees and managers in order to develop leadership strategies and management styles that can be utilized to increase employee morale and productivity while enhancing recruitment and retention rates of highly qualified workers. Data for this study were collected through a series of in-depth focus group discussions. Findings indicated significant generational differences in world views, attitudes toward authority and perspectives on work. Findings suggested the Baby Boomers respect authority and hierarchy, while the Generation X-ers (Gen X-ers) rebel against authority. Findings also suggested while Baby Boomers live to work, Gen X-ers work to live. The Baby Boomers are willing to wait their turn for promotions and rewards, and are very loyal. On the other hand, Gen X-ers expect immediate recognition through title, praise, promotion, and pay. They also want a life outside of work—they are not likely to sacrifice theirs for the company. The Millennial Generation believes in collective action, with optimism of the future, and trust in centralized authority. They like teamwork, showing a strong will to get things done with a great spirit.