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1 One Hundred Thirty Years of Cretaceous Research in Southern Utah

Edited by Alan L Titus and Mark A Loew Indiana University Press ePub

Alan L. Titus

Southern Utah possesses a wild, stark, rugged landscape that leaves most people who experience it irrevocably and profoundly changed. Scenic wonders such as the Grand Canyon, Bryce Canyon (Fig. 1.1), Zion Canyon, The Wave, Buckskin Gulch, Cedar Breaks, and Capitol Reef are deservedly visited annually by millions of tourists from all over the globe who leave both awestruck and humbled. What is true for the tourist is even more so for the geologists and paleontologists who have worked in the canyon, mesa, plateau, and cliff outcrops of the Grand Staircase–Kaiparowits Plateau region ever since the first reports of the Powell expedition were published (e.g., Dutton, 1880; Howell, 1875). But the bedrock geology of the Grand Staircase provides not just the raw material for geomorphological agents to shape renowned scenic wonders; it also contains the fascinating saga of the evolving North American Cordilleran biosphere: a cavalcade of changing landscapes and organisms frozen in time for researchers to poke, prod, and ponder. Even though the area was first geologically mapped over 125 years ago, many basic stratigraphic and paleontological questions still remain unanswered. For vertebrate paleontologists, the region is still a frontier waiting to yield a wealth of data on the Mesozoic biosphere.

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3 Queues, Canteens, and the Politics of Location in Diaries of the Leningrad Blockade, 1941–1942

Edited by Wendy Z Goldman and Donald Fi Indiana University Press ePub

Alexis Peri

When two strangers meet and do not really talk, then they [talk about] the weather. It was always this way, everywhere, but now in Leningrad there is something else: “What kind of card do you have?” “What kind of ration are you on?” “Where do you eat?” “Got enough bread?”1

IT WAS JANUARY 1944 WHEN NINA KLISHEVICH, AN EIGHTEEN-year-old theater student, recorded this observation. At that time the severe famine that had gripped Leningrad was ending, but life in the blockaded city still revolved around food. Leningrad was surrounded by German and Finnish troops for 872 days between 1941 and 1944. During this, one of the longest and deadliest sieges of modern history, roughly 800,000 civilians perished, the vast majority of them from starvation and illnesses related to it. On August 29, 1941, the Wehrmacht severed the last railway line that connected Leningrad to the rest of the Soviet Union and thus to outside food supplies. Inside “the ring,” as the encircled city was called, Leningraders struggled to survive without electricity, running water, fuel for heat, motorized transport, or adequate food. During the worst months of the famine, between autumn 1941 and spring 1942, most of the city’s inhabitants received miniscule rations, which fell to as little as 125 grams of bread a day.2

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11. Consuming Nollywood in Turin, Italy

Edited by Matthias Krings and Onookome O Indiana University Press ePub

GIOVANNA SANTANERA

THE VIDEOS MAKE YOU UNDERSTAND THAT WHEN YOU LEAVE a country and, as a foreigner, go to another, you have to respect the laws, the people, and their way of life, as well as the culture. There are a lot of things we don't do in Nigeria – they're not important – but here, instead, we have to respect them. Most of the videos teach you how to behave well in Italy, so I think they're a very good thing for us who are here.” This is how Peter, a Nigerian man who arrived in Turin in 1996, explained the importance of Nollywood in the context of migration.1 Like him, many of his fellow compatriots in Turin say they watch Nigerian video films because they resonate with their lives in Italy to a certain extent. In what way are Nollywood videos related to immigrants' experiences in Turin? What relationship do they establish with the homeland? How does this relationship vary with migration?

In this chapter, based on the results of ethnographic research that I carried out in Turin in 2008 and 2009, I will try to answer these questions by analyzing the models, criteria, and procedures by which Nigerian viewers interpret Nollywood video films and attach significance to the surrounding world starting from the reality seen on the screen. In so doing, I will draw on the idea of the “map of experience” as conceived by Karin Barber (“Introduction” 5) in her definition of African popular culture. In the author's view, African popular culture serves as a map of experience in the increasingly unpredictable postcolonial society as it focuses on matters of great interest and concern to the people who produce and consume it, giving collective voice to common fears, suffering, and aspiration for a better life. Recalling Haynes and Okome, I will apply this notion to Nollywood in the context of migration, and I will look at the videos as a map of experience by which Nigerians name the difficulties and hopes for their diasporic condition.

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6. “The Visible Unity of Spirit”

Stephen Gottschalk Indiana University Press ePub

When Eddy left boston and withdrew from active involvement in the day-to-day affairs of the movement, it was not because she did not care about the future of Christian Science but because she needed to care for herself. She may have resigned herself temporarily to the possibility of not remaining on earth for long. But so strong were her motherly instincts that she could not resign herself to seeing the movement founder and perhaps eventually fail. Her whole history since 1866 showed that the inner dynamic of her sense of mission demanded something more.

Exhausted as she was after her intense labors in Boston, she was not about to see Christian Science perish and that mission go unfulfilled. It was to forestall this eventuality that she threw herself into a major revision of Science and Health in the conviction that this was the most she could do to ensure the continuity of Christian Science. But as events proved, there was a great deal more that needed to be done. And perhaps to her own surprise, she survived to do it.

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Chapter 62

Marianne Boruch Indiana University Press ePub

Chapter 62

Frances and I both slept in the living room that night, she on the couch while I hunkered down on a thin mat under blankets Emil supplied. He stood in the kitchen and said goodnight to us, sad but good-natured. I waved from the floor. Then I was trying to find my spot in that makeshift bed, something my grandmother always said one had to do with meticulous care before letting go, sinking down, past dream.

Frances was out in no time, but I couldn’t sleep. I imagined this was where Ned had sacked out too, probably right where his wife—no, his widow—lay now though I had the feeling the guy actually never slept. Still, he must have stretched out on that couch, eyes wide open or not. By most accounts, he walked around in a state of permanent undoing and awe.

There were stars. I could see them through the window, more stars than night sky, it seemed. How did humans ever manage to pick out a few, put together the constellations, coherent shape after shape, pictures that might lead to story? I remembered the line drawings in an old textbook pretending the exact moment of such invention, ragged boys with sheep looking up at the sky around 2 a.m. and pointing. Why weren’t they sleeping? Pegasus, the Great Bear, Cassiopeia easing crooked onto her lightning bolt throne. An embarrassment of riches up there, one still the heart of my favorite joke, that play on the name of a sidekick star: what did Orion say to his dog? Pause one, two, three: Are you Sirius?

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