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1 The Miraculous Healing of the Mute Sergei Ivanov, 22 February 1833

HEATHER COLEMAN Indiana University Press ePub

Christine D. Worobec

POSTHUMOUS MIRACLES BEFORE SAINTS’ RELIQUARIES AND AT gravesites that local believers thought contained the remains of holy individuals were ubiquitous across early modern and modern Orthodox Russia. They attested to the need and desire of communities to have their own protectors and intercessors before God in an uncertain world of illnesses, epidemics, and chronic conditions. Although miracles during or after the life of the holy person provided evidence of God’s grace and rationale for sanctification, the process for sainthood in the medieval and early modern periods was not regularized. The political objectives of the monastic institutions’ princely patrons, as well as local community and monastic interests, spawned petitions for canonization, to which the pre-modern church generally acquiesced.

Beginning with the mid-seventeenth-century church reforms and culminating in Peter the Great’s 1721 Spiritual Regulation and replacement of the patriarchate (established in 1589) by the Holy Synod to oversee ecclesiastical affairs, changes in the official recognition of saints occurred. Skepticism about certain devotional practices and beliefs among the laity and fears about false miracles and saints, as well as unregulated saints’ cults, made ecclesiastical hierarchs hesitant to acknowledge new saints and accept new miracles without verification. Such concerns were fueled by the growing strength of the Old Believer movement, which opposed the seventeenth-century church reforms, and the development of sectarian movements, along with the influences of the Protestant Reformation, Catholic Counter-Reformation, and Enlightenment. Accordingly, the eighteenth and nineteenth centuries witnessed few canonizations.

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21 A Last Departure

Raymond W.Jr. Thorp Indiana University Press ePub


A Last Departure

Del Gue was tired after the adventure in the Big Horns, and told his partner that he wanted to hunt and fish and above all to stay away from Indians. Johnson, sympathetically, suggested that they repair to the cabin on the Little Snake which he had taken over so long ago from Old Hatcher. The partners arrived in the fall of 1872 and set to making the place habitable once again. They rebuilt the old corral and gathered some horse feed and plenty of wood for the fireplace. Then, while Del determinedly set to his hunting and fishing, Johnson put out a line of traps. He knew his partner, and his traps had not been out for a week before Del stated his desire to “come in on ther deal.” Even so, the winter was easy for both old Mountain Men. They trapped till the big snows came, without any adventure worthy of mention, then spent the rest of the months till spring sitting peaceably by their fireside.

Lazing those months away, the partners decided they would like to see Mariano Modeno again, at his home camp on the Big Thompson. So when snows melted and grasses grew, they prepared again to travel. Del had some sense that Johnson’s preparations were unusually careful, but he was astonished, on the clear May morning when they packed, to see his partner take everything from the cabin except the rude furniture. He was the more astonished when Johnson packed dry fodder against the walls of the cabin.

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Medium 9781574411614

Introduction: John Gregory Bourke: The Man and His Work

Edited and Annotated by Charles M. Robinson III University of North Texas Press PDF


John Gregory Bourke:

The Man and His Work


ohn Gregory Bourke was one of the most prolific and influential authors to write about the nineteenth century

American West. An officer of the 3rd Cavalry, he is most famous as Brig. Gen. George Crook’s aide-de-camp for fourteen years, serving in every major campaign in Arizona and on the Northern

Plains. His memoir, On the Border With Crook, written over a century ago and often reprinted, is one of the great military classics of the Indian Wars, and established Bourke’s reputation as “Crook’s


Yet Bourke was more than simply a writer of military memoirs.

His long service on the frontier led to an interest in Indian life, and he became a devoted scholar of their beliefs, customs, and traditions.

His interest and his constant note-taking prompted the Apaches to call him naltsus-bichidin, or “Paper Medicine Man.”2 Ultimately, he became a respected ethnologist, and it is a tribute to his work that some of his Indian studies, such as Apache Medicine-Men, remain standard works. Even On the Border With Crook, and An

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Medium 9781574412567

"Funereal Humor”

Kenneth L. Untiedt, editor University of North Texas Press PDF

FUNEREAL HUMOR by Kenneth W. Davis

Folk humor like most other traditional forms of humor depends heavily on incongruity. The unexpected at the wrong place and time often provides cause for laughter. Certainly, this principle is true regarding happenings at such solemn events as funerals and graveside services, or, to use the more uptown phrases: memorials, remembrance worships, or celebrations of life.

An example of humor in the midst of sorrow is a story told often in my misspent youth in Old Bell County. During the mid1930s the Depression forced many small farmers into bankruptcy.

Some went on relief while others moved to small towns to try to find jobs that would pay at least enough for the feeding of their families. One such farmer, a man of considerable accomplishments in farming and in begetting children—some with his wife and others in chance encounters—lost the farm where he and his wife and seven children (all under the age of twelve) had enjoyed a good enough life. The family moved into town where the man of the house soon had a prosperous barbeque stand going and was making more money than ever before in his life. He and his wife were blessed with two more children, and with another woman or two he fathered perhaps three other children. All seemed to be going well for this man and his family—legitimate or otherwise. But one afternoon he fell over dead while basting a couple of goats he was custom-barbecuing for a rancher’s daughter’s wedding feast.

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Medium 9781574415322

Alex LaRotta - “Música Tejana Recording Pioneers”

Edited by Kenneth L. Untiedt University of North Texas Press PDF


Unique to Texas, amongst its diversity in cultures, geography, and folklore, is the independent recording industry born from America’s post-World War II economic boom. What follows is an indepth documentation and history of the Tejanos that pioneered a statewide recording industry, independent of the monopolistic

“big five” record company collective of New York and Chicago.

Starting with Armando Marroquín’s first locally produced conjunto record in 1945 and going up until the end of the independent era with the synthesizer-driven Tejano boom of the late 1980s, this study will focus on the peoples, places, genres, and recording technology throughout Texas within this forty-plus year time frame.

Texas, naturally, was a popular destination for record company talent scouts during the advent of “folk music” record production during the early twentieth century—tall tales of the singing cowboy, Mexican balladeer, and African-American bluesman helped steer interest to the Lone Star borderlands. It wasn’t until the late

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