Material Prosperity Research Articles

Мотивация взрослых в системе дополнительного образования

The article considers the educational motivation of adults undergoing professional retraining or improving their skills in educational organizations of additional education as a multi-level system. The first level of this system is the employer’s motivation, which should have an impact on external motives (material prosperity and career development) and internal motives (personal self-improvement). The second level is the motivation on the part of the course manager, who represents the course and the teachers who implement it in a beneficial light. The final link in this system is the motivation on the part of teachers who teach specific disciplines, and the organizational and methodological conditions of motivation are based on the life experience of trainees, the priority of independent work, individualization of training, its activities, etc. The system of motivation should act in such a way that trainees continue self-education after graduation.

Pedagogical activity and its role in the issue of education of the personality of a multicultural society

In our time, before any teacher, class teacher, educator, a number of problems arise concerning the process of education, the reason for this lies in the constant change in the values ​​of society. Difficulties in the educational process today are among the most acute and urgent problems not only in pedagogical, but also social terms. The moral disorder that our society has encountered as a result of the so-called reforms has a negative impact, especially on children, adolescents and young people who do not have a certain culture. In support of this fact, we can cite constantly growing figures of crime, especially youth, as well as the willingness of many people to act to achieve material prosperity on the brink of law and lawlessness. And what is quite legal, does not always inspire. The fall of morality means, in essence, a change in the value orientations of people under the influence of various circumstances, including economic disarray. Moral education of youth is the indisputable and most important goal of every society. The shortcomings and omissions in moral education inflict on society such irretrievable and irreparable damage that, if there are shortcomings of another nature (for example, corporal or ethical), it is impossible to inflict greater harm on society. Pedagogical science, school practice has accumulated considerable experience in moral education. In pedagogical literature, the subject matter studied was reflected in the fundamental studies of B.T.Likhachev, N.K. Krupskaya, A.S.Makarenko, I.F.Sladkovsky, V.A.Sukhomlinsky, in which the essence of the basic concepts of the theory of moral education is revealed, the ways for the further development of the principles, content, forms, and methods of moral education are indicated.

The Inefficiency of the Neoclassical Paradigm in the Promotion of Subjective Well-Being and Socioeconomic, and Environmental Sustainability: An Empirical Test for the Spanish Case

The recent literature developed in the field of happiness economics highlights the overvaluation of income and material prosperity as determinants of happiness, and calls into question many of the assumptions of traditional economic theory linked to “rationality” and the “non-satiety” of the consumer. This article aimed to study which factors explain individual subjective well-being, paying special attention to the role of income and the incidence of social variables and focusing on the case of Spain. As a novelty, this research introduces variables such as trust or the perception of justice, among others. Based on the analysis of the European Social Survey and through the estimation of an ordered logit, we find that, in line with the theory of happiness economics, the material aspects do not play a relevant role as explanatory of subjective well-being, unlike social aspects, such as sociability and trust in people (social capital). In addition, our results indicate that in the case of Spain, the most materialistic people are associated with a lower level of happiness. Thus, it seems that the excess of concern for material and economic issues in the pursuit of happiness undermines socioeconomic and environmental sustainability by causing the “wealth destruction effect”.

Towards Establishing Global peace in the 21st Century, An Analysis of Holy Prophet’s (PBUH) preaching and Practices

It is an established fact that the progress of any nation is not determined only by the material prosperity of its inhabitants rather one of the yardsticks, in this regard, is the lasting peace and tranquility, that its inhabitants enjoy. All the benefits of the material prosperity are marred by the absence of peace. One of the solid reasons to threaten the fabric of peace among societies and nations is the violation of civil human rights. When the individuals of a society feel threats to their rights, then anarchy comes into existence and destroys the very peaceful fabric of society. Factions of society become intolerant to one another. There starts a clash of cultures and ideologies. Different societies have been practicing various stoical philosophies to create peace among its individuals bit in so far as, they have not been successful in spite of its tremendous enlightm-ent. The undertaken research is an attempt, in this regard, to highlight the multi dimensional preaching of the Holy Prophet (PBUH) in promoting peace among religions and societies. The undertaken study establishes that only the true adherence with the holy prophet’s (PBUH) preaching of tolerance can promote the lasting peace among religions and cultures.

Leisure beliefs and the subjective well-being of nations

ABSTRACT The policies of most governments focus on improving material prosperity. Yet, wealth only weakly predicts well-being. It is therefore important to understand whether factors other than money shape the happiness of nations. Here, we construct a data set of 79 countries (N = 220,000) and explore whether differences in the prioritization of time (leisure) vs. money (work) explain cross-country differences in happiness. Consistent with our predictions, countries whose citizens value leisure more than work report higher subjective well-being at the country and individual level. These effects hold in high and low GDP countries. Critically, we find evidence for a novel mechanism: people who value leisure over work are less negatively impacted by financial instability. Moving beyond individual welfare, the value that nations place on leisure vs. work fundamentally shapes happiness.

A new societal contract

Abstract This paper argues that the traditional social contract that underlies the free market economy has run its course and needs to be replaced by a new contract, based on a new conception of the “empowering economy.” Whereas different social contracts are relevant to different societies, all these contracts have some features in common, addressing some basic human needs that are common to all. These are needs that every thriving society must satisfy. In the presence of current global problems – such as climate change and financial crises – satisfying these needs can also generate the popular approval for multilateral agreements to tackle these problems. The paper identifies three inconvenient truths for the existing social contract: (i) economic performance involves more than material prosperity, (ii) free markets naturally generate inequality, and (iii) human progress rests primarily on cooperation. In response, the paper proposes a new social contract that can be promoted through three policy approaches: (1) policy that focuses not just on material prosperity, but also on personal empowerment and social solidarity, (2) automatic stabilizers that reduce inequalities of economic power and (3) policy that develops the human capabilities of cooperation.

Romances da história natural

Abstract This article focuses on the fictional work and essays regarding Amazonia by Brazilian writer Raimundo Morais. The problems under study are the dialogue between scientific and popular knowledge and its relationship to the promotion of material prosperity in the region. To do so, we analyze fictional situations in his novels, in dialogue with subjects discussed in his essays and conclude that his ideas are modelled after the Western paradigm and Europeanization ideals, even though the author recognizes the value of indigenous and popular wisdom as a treasure of traditional knowledge.

Demonstrating the Natural Order: The Physiocratic Trials in Baden, 1770–1802

AbstractThis article examines attempts to demonstrate the truth of physiocratic principles in eighteenth-century Baden. Emphasizing the importance of the so-called net yield (produit net), a surplus product understood to be created primarily in agriculture, the physiocrats advanced a new science of material prosperity and moral welfare. Despite its alleged “self-evidence,” physiocracy invited strong criticism from those who denied the force of its abstractions. Ultimately regarded as ill-fated and unconvincing, these trials were significant for their attempt to offer an experiential demonstration aimed at persuading doubters and silencing critics. The apparent failure notwithstanding, the episode illustrates how the idiom and practice of experiment served as a powerful resource for generating conviction in the eighteenth century, even in matters extending beyond the emerging natural sciences.

Christian Environmental Ethics and Economic Stasis

AbstractThe growth paradigm assumes that economic growth is objectively good because it leads to increased prosperity and utility maximization. Christian ethics oppose this worldview because it rejects the idea that economic prosperity is objectively good. Instead, Christian ethics are theocentric, assuming that God and the relationship with the divine is objectively good. Material prosperity is seen to interfere with this relationship. Still, there are at least two views of the human-divine relationship that have implications for environmental ethics. The first and most popular view argues that the human-divine relationship is mediated by the human-in-community relationship. Alternatively, individualistic theism posits that the human-divine relationship is individually available without community-centeredness. This individualistic view has been criticized as leading to an insufficient ethic of environmental care, however, here we argue that a radical dualism consistent with the Christian Gospels can lead to an ethos of environmental benevolence.

Экономическое сознание студенческой молодежи в условиях глобализации (на материале исследования России и Японии)

The paper provides the results of a pilot study on economic mind of students in Russia and Japan. In the case of objectively higher standards of living, Japanese students give lower subjective estimates of their income level (material prosperity) in comparison to Russian students. Four factors integrating economic attitudes have been revealed in both samples. However, the psychological content of the factors varies a lot. The research findings confirm the hypothesis about the dependence of economic mind on objective economic conditions and culture and highlight the national stereotypes. Besides, this conclusion is supported by the significant differences in attitudes towards entrepreneurship, economic activity, savings, finances, and personal income among Russian and Japanese students. The lack of differences in attitudes to consumer behavior can be considered as a common characteristic of globalization impact.

Prosperity Beliefs and Value Orientations: Fueling or Suppressing Entrepreneurial Activity

AbstractEntrepreneurs tend to think differently than nonentrepreneurs. Among the differences are values prizing achievement and self‐direction, while downplaying tradition and conformity. Religion is an important correlate to human values. Nevertheless, previous research has failed to explore adequately the connections among religious beliefs, human values, and entrepreneurial outcomes. The purpose of this study is to test these relationships with a focus on beliefs that God rewards the faithful with material prosperity. We test eight hypotheses using a national survey of working adults. Results of a multigroup path model reveal that value orientations of self‐enhancement, openness to change, and conservation are associated with entrepreneurial attitudes of opportunity recognition and risk willingness. These attitudes likewise correlate with new business creation. Prosperity beliefs moderate the impact of values and entrepreneurial attitudes on the likelihood of starting a new business, but prosperity beliefs by themselves show little direct impact on entrepreneurial attitudes or action.

Balancing material prosperity with spiritual growth for effective Christian citizenship: The case of women of Full Gospel Mission Cameroon

It has generally been realized by churches in Cameroon that their role in the public sphere could no longer be narrowly defined by spiritual nourishment of their members. This is especially so in a local and national context of growing poverty and social exclusion, especially of women. This essay seeks to understand why and how women of the Full Gospel Mission Cameroon have recently mobilized local resources and resourcefulness to enhance their socioeconomic welfare. The contribution also explores why broader ideals of the gospel of prosperity embraced by Pentecostal churches in Cameroon have been appropriated and domesticated by women of the church through self-help socioeconomic activities. By getting involved in these activities, not only are women struggling to mitigate the effects of poverty, but also signals an implicit embrace of the ideals of liberation theology that recently emerged in Africa.Key words: Cameroon, Material Prosperity, Christian Identity, Spiritual Growth, Full Gospel Mission

Balancing material prosperity with spiritual growth for effective Christian citizenship: The case of women of Full Gospel Mission Cameroon

Balancing material prosperity with spiritual growth for effective Christian citizenship: The case of women of Full Gospel Mission Cameroon

Failure in Residency Education: Lessons Learned From Harry Potter, Oprah Winfrey, and the Marigold Hotel.

Failure in Residency Education: Lessons Learned From Harry Potter, Oprah Winfrey, and the Marigold Hotel.

COMPARATIVE ANALYSIS OF THE EMOTIONAL STATE OF STUDENTS FROM DIFFERENT FACULTIES AT THE SAME UNIVERSITY

The publication represents the first fragment of the large comparative study, directed to the investigation of factors which negatively influenced to the state of health and emotional sphere of students from Chemical Faculty (CF, 102 persons) and economic (EF, 68 persons) faculties of the same university. For this goal, the genetical, psychological and sociological investigation was included into the study. The block of standard psychological scales, detecting levels of expression of social adoption, alarm, overfatigue and interpersonal relations as well as the subjective welfare scale, are used for anonymous psychological testing. For the analysis of the conduct of life, state of health and influence of socioeconomic factors the special card-interview is created. For the levels of genomic instability evaluation, the micronuclear test on the buccal epithelium cells is used. We found out that students from CF had 3 times more level of stress expression than students from EF. We detected the two significant factors, negatively influenced to emotional sphere: the student’s relation to their future profession and the duration of the contact with chemical compounds during laboratory studies. In the latter case, in addition to correlation with category “faculty”, the dependence on time of duration (hours/week) of laboratory work is revealed. The influence of material prosperity and indicators of a conduct of life on the state of health and the emotional sphere of students aren’t revealed. As the relation to the future profession is proved as an essential factor of students’ quality of life and health, it is represented to be correct to reveal the true relation to the future profession during admission examinations by means of special psychological tests. Such approach can not only become base of a new technology of health protection during the training in higher schools, but also to increase the number of students who after release will work on the chosen specialty will allow increase.

Living in an Age of Precarity in 21st Century Asia

ABSTRACTThe term “precarity” pays attention to the various ways in which policies and processes that promote economic growth can also, at the same time, induce a state of precarity or precarious living. In this introductory article, we interrogate one of the paradoxes of Asian development: greater precarity set against the backdrop of an economic “miracle.” The focus is on how policies and processes that are part of neo-liberal orthodoxy create new forms of marginalisation or precarity and new classes of the marginalised or the precariat. These include: transnational migrants without basic protection; factory workers employed on casual contracts; elderly with no old age state support; minorities dispossessed by land grabbing or resettled to make way for mega-projects; and farmers facing declining terms of trade, shrinking landholdings, and growing debts as they invest in new farm technologies. These disparate experiences provide a telling antidote to the growth-at-all-costs philosophy that favours economic expansion over matters of distribution, material prosperity over human flourishing, and corporate profitability over workers’ basic incomes.

The Imbalanced Trade for Salvation: Money in Flannery O’Connor’s Wise Blood

The Imbalanced Trade for Salvation: Money in Flannery O’Connor’s Wise Blood Yasuhiro Takeuchi Despite being known as a Catholic writer, Flannery O’Connor often writes about what is apparently less spiritually elevated: money. When she writes in her letters “I never believe nothing until I got the money” (Habit 33) or “I hate articles but I like money” (Habit 405), she seems only playfully to suggest her reasonable need for the material basis of an earthly life. But when she says “If the novelist is not sustained by a hope of money, then he must be sustained by a hope of salvation, or he simply won’t survive the ordeal” (Mystery 78), the value of money is curiously elevated to the equivalent of salvation. Indeed, in the eye of the religious novelist, human beings seem to be in need of both God and money: “Just as in the sight of God we are all children, in the sight of the novelist we are all poor, and the actual poor only symbolize for him the state of all men” (Mystery 132). If, for O’Connor, the spiritually humbling position of human beings is equated with their materially dire situation, it is no wonder that money plays a crucial role in Wise Blood (1952), whose protagonist, Hazel Motes, is known for his idiosyncratic search for God. Critics have already noted O’Connor’s penchant for money-related motifs in Wise Blood and discussed their significance. Daniel F. Littlefield, Jr., for instance, contends that O’Connor’s frequent references to wages or prices of products serve to criticize material prosperity for hindering people’s spiritual growth. Since “Material prosperity makes man’s salvation more difficult or impossible,” Littlefield says, “The only one saved is Haze, and that is possible only after . . . he loses his car—the symbol of material prosperity” (130). In a similar vein, Jon Lance Bacon focuses on the significance of salesmen [End Page 233] and of advertisements in the novel such as billboards and posters, and observes that Hazel and the other characters are “circumscribed by the material world . . . in which the spiritual has no place . . . [and] in which everything is for sale” (35). Susan Amper contends that people’s interest in “money and faith” (43) in the late 1940s is reflected in both Wise Blood and the movie Miracle on 34th Street, which appeared contemporaneously. Amper agrees with Bacon that O’Connor “is adamant about the evils of commercialism” (53) and contrasts Hazel’s faith with that of Mrs. Flood, his landlord, “who immerses herself in the world of the material” (56). On the other hand, in the movie, although it advocates the importance of faith (in Santa Claus), “the spiritual and material worlds never diverge” because “faith offer[s] the surest path to happiness and success” (51). These commentators thus regard the novel as a critique of modern materialism, whereas Susan Edmunds, in her historical and political approach to the novel, sees it more radically as an implicit condemnation of the US welfare state in the postwar era—an apparently good and charitable use of money by the government—because, in her view, “O’Connor associates the welfare state’s secular project of social amelioration with a corruption of charity’s biblical meaning” (183). Simply put, God’s love and charity are not fungible with money. Whatever nuanced differences there may be in their arguments, all these critics seem to concur that money and faith are antithetical: the deeper people get involved with commercialism-consumerism or with government-sponsored charity, the further they stray from God. Money could be a source of evil in the real world, as they seem to suggest, but I argue that it is not necessarily so in O’Connor’s fiction. However curious it may sound, the more Hazel is involved with monetary transactions, the closer he can get to Jesus and salvation. In the midst of the market, or the worldly economy, Hazel experiences the economy of God, albeit willingly and unknowingly. Whether Hazel is in search of or in exile from God, the grace of God is present in Hazel’s frequent experiences that may...

A Mind to Stay: White Plantation, Black Homeland by Sidney Nathans

Reviewed by: A Mind to Stay: White Plantation, Black Homeland by Sidney Nathans Michael W. Fitzgerald A Mind to Stay: White Plantation, Black Homeland. By Sidney Nathans. Cambridge and London: Harvard University Press, 2017. $29.95. x, 313 pp. ISBN 978-0-6749-7214-8. This is an unusual book, to its merit. Sydney Nathans has mined a rich set of antebellum records, tracing the sale of a Hale County, Alabama, plantation to its former enslaved residents. Because the sale somewhat stabilized the community, it was possible for the author to interview residents, starting in the 1970s. The oral tradition extended far enough back that Nathans could link the plantation records to the stories transmitted to the descendants. This blending of abundant manuscript sources in the first half of the book with oral testimony in the second, gives the work novelty and interest. It suffices as praise to say that it is a unique, but believable, composite reconstruction in the author's hands. [End Page 148] This is not a tale of planter benevolence. Paul Cameron visited from North Carolina in 1844, to invest part of his father's fortune in fresh land. His 1,700-acre purchase just south of Cedarville was, however, ill chosen; he was "wronged, grossly wronged" by a relative, and liquor then reinforced his public humiliation (40). He spent the succeeding decades trying to wring satisfactory profits from his enslaved people, and aided by a better-favored Mississippi Delta purchase, he moved laborers between plantations with an increasing lack of consideration for their expectations for good treatment. Work disputes figure prominently in Cameron's records, with one unfortunate runaway being too scarred to sell to traders (72). Reversals in the Civil War, along with the declining fortunes of cotton after emancipation, reinforced his distaste for the Alabama enterprise. Pressed by North Carolina demands for cash, and prodded by his overseer's interest in the Cameron Place, the absentee owner sold directly to freedpeople in 1874, disregarding the wishes of the neighboring whites. It took some years to pay for it, but eleven purchasers gained title to seven contiguous farms; here was the tainted genesis of an unusual freedmen's settlement in the heart of the Black Belt. It was an impoverished community, on indifferent land, but diminishing shards survived a century and more. This mere fact was a source of pride to the descendants, insuring that these stories would be retold and embellished. The oral tradition is that Cameron, and his overseer, were on relatively good terms with one of his former slaves, Paul Hargis, and the documents do not contradict that account (105-6, 112). Hargis was regarded as a superior worker, and the stories he told put his ex-master in a positive light, including the gift of a "bag of gold" on a shared trip from North Carolina (17-8, 148). Another figure in the book, Ned Hargress, derived his first name from the father he claimed, none other than Nathan Bedford Forrest (164). Such tales do suggest the limitations of the more distant oral accounts, and the author exhibits due skepticism of the specifics. Still, if one reads the second-hand tales as a record of how people felt about what occurred, [End Page 149] and how they heard the stories, the results can give a human, even contemporary, dimension to slavery's legacy. The tales suggest a central plotline of seeking independence, but the aftermath is detailed and complex. The community functioned in the shadow of the founders as they aged. The land purchase did not secure material prosperity, and the limited land, credit, and mobility of the descendants diminished options. Paul Hargis, for example, lost a leg when his shack proved insufficient shelter in a severe snowstorm. Afterwards, as he hobbled about on his peg-leg, he made a living by opening a crossroads store. His relative prosperity irritated his tenants and relations, especially when he left a share of his property to the hard-working Ned Hargress. The eleven-acre bequest to this "yellow cousin" antagonized the entire neighborhood for decades, which the author partly ascribes to African beliefs as to who could or could not inherit property...

‘Cry God for Harry, England, and Saint George’: Europe and the limits of integrating identity

Since the early 1990s a dominant modernist narrative has assumed that European integration and the progressive march of secularism, multiculturalism and increased material prosperity would lead to the fading-away of tribal, national, racial and other parochial identities; identities ostensibly incompatible with a meta-national ‘European’ identity founded not in ethnosymbolic myth, but in cosmopolitanism. This has informed not only academic theory but has also guided 60 years of EU policy making, with Ernst Haas’ doctrine of neofunctionalist spill-over dominating European assumptions that a pan-European identity would replace national affiliations. Brexit contradicts this in four ways. First, Brexit demonstrates the renewed appeal of ethnic nationalism on multiple levels: nationalist (British), sub-nationalist (English), and meta-nationalist (white nationalism). Second, Brexit demonstrates shifts in traditional nationalism in the form of gulfs in a neo-medieval society. Third, Brexit demonstrates the existence of multiple and incompatible ‘European’ identities. Finally, Brexit demonstrates how a specifically EUropean identity can be just as hostile and exclusionary as ethnic nationalism. This reappearance of social discord, ethnosymbolic identities, and the praxis of ethnic identity exemplified by the British, but seen across the EU, necessitates a fundamental reconsideration of the apparently irreversible trends of an unfalsifiable theory of modernist, neofunctionalist progressivism in the form of European integration. Using the British as a case study, this paper argues that the very processes of European integration have, by accelerating antagonistic national and EU identities, inadvertently constructed the apparatus for EUrope’s potential disintegration.

The Secret of the Twig: Salish Adaptation, Jesuit Inculturation, and Spirit-Matter Relation in D'Arcy McNickle's <em>The Surrounded</em>

The Secret of the TwigSalish Adaptation, Jesuit Inculturation, and Spirit-Matter Relation in D’Arcy McNickle’s The Surrounded April Middeljans (bio) Early in The Surrounded (1936), the character of Faithful Catharine—an old Salish woman who was converted by Jesuits in her childhood—raises a question that haunts the rest of the narrative: “What had come about since that day of the planting of the cross? How was it that when one day was like another there should be, at the end of many days, a world of confusion and dread and emptiness?” (22). Life on Montana’s Flathead reservation has become a “chaotic world” full of disrespect, “distrust” and “warfare” (22, 11), blighted with poverty, hunger, “misery and hopelessness” (232). While Catharine declares that “the Fathers had not done it” (131), critics have disagreed; many read the novel as an unequivocal indictment of Christianity, its spiritual and cultural assumptions depicted as fundamentally opposed to—and ignorant of—a Salish worldview and lifeway. According to these scholars, this “anti-Catholic novel” (R. D. Parker 64) portrays Christianity as a “radically alien cosmology” that “forces the Salish out of traditional patterns of relating to family, society,” nature, and the supernatural (Christensen 2–3); the Jesuit priests “doom the people [they hope] to save” (Purdy 47) as they “eradicate the Indian reality and replace it with a completely foreign conception of the world” (Owens 67). For several critics, the novel’s moral is that “Indian people know what is best for themselves and should be left alone to determine their own fates” (Lima 292). The eventual reversion of some Salish characters to paganism is read as a reassertion of lost autonomy and a resurrection of precolonial Salish identity (Purdy 77; Lima 298; Prampolini 75). The condemnation of the Jesuits echoes a general tendency in Native American literature and scholarship to figure Christianity as an “unbidden and oblivious” vehicle of white oppression (Hoefel 52). Its missionaries and rituals are portrayed as agents of a “theological imperialism” [End Page 84] that, confident in its own superiority, aggressively colonizes Indian identities, cultures, and ecology (Christensen). Christian and Native religions are typified as “mutually exclusive” (Deloria 237), and some hold Christian missionaries complicit—however unwittingly or unintentionally—in the genocide of Native peoples (Tinker 4). Plenty of historical evidence justifies such accusations against Christian evangelists, including many Jesuit missionaries. Yet McNickle’s novel and the history of Salish-Jesuit relations strangely resist the invader/invaded dichotomy that structures so much scholarship. By acknowledging the Salish initiative in summoning priests for themselves and by portraying in Father Grepilloux the Jesuit principle of inculturation (adapting to Indigenous culture), The Surrounded suggests that the Jesuit worldview was not in fact “radically alien” or “completely foreign” to the Salish, nor did it, as some claim, “impose” itself “with no consideration” for the Salish view (Prampolini 74). The novel’s ambivalent narrative mode makes its assessment of the priests—and of the Salish’s self-determinative agency—significantly more complex than critics have allowed. Indeed, the novel incessantly struggles to define the protean relation between cultural adaptation and cultural persistence, between one’s spiritual identity and its material incarnations. While The Surrounded exposes the inability of Jesuit inculturation to guarantee Salish material prosperity and cultural endurance, the novel also suggests that cultural isolationism and a reversion to precontact Salish attitudes and lifeways (were this even possible) cannot adequately ensure Salish persistence postcontact. Like McNickle’s early theories of cultural adaptation, the novel obliquely suggests by its end that the Salish identity of the future need not (and perhaps cannot) be exclusively “tribal,” that it must be open to some kind of adaptation that eschews dichotomous identity categories and cultural divisions. The novel does not yet imagine for us what that might look like, but it does not appear to consider such an adaptation incompatible with authentic and persistent Salish identity. “how it was i cannot say”: narrative ambivalence in the surrounded The Surrounded’s irresolution about how to define the relation between Salish identity and cultural change is embodied in its young “mixed-blood” [End Page 85] protagonist, Archilde. Having spent a year playing fiddle in Portland, Archilde returns...