scholarly journals FOLKLORE MOTIVES AND THEIR REINTERPRETATION IN THE WORK OF AMERICAN WRITER L.F. BAUM

2020 ◽  
Vol 34 (4) ◽  
pp. 30-35
Author(s):  
Olga Iu. Orlova ◽  
Keyword(s):  
United States ◽  
Native Americans ◽  
North America ◽  
20Th Century ◽  
Fairy Tales ◽  
Fairy Tale ◽  
The United States ◽  
Literary Genres ◽  
Folk Tales ◽  
The Usa

. It is generally considered that the genre of the literary fairy tale in Europe expressed itself amply in the age of romanticism and used folklore imagery and motifs, as many other literary genres. But the folklore of Native Americans is also known to be ignored by authors in the USA. At the beginning the European folk tales served as the basis for the literary fairytale in the United States. Nonetheless, by the 20th century the authors had decided to create their own national fairy tale tradition. The article deals with the problem of folklore motifs reshaping in the collection entitled “American Fairy Tales” by L.F. Baum. There are some recurrent folklore motifs in the fairy tales: the motif of the forbidden door, the magical object, etc. At the same time, imagery of natural objects typical of North America (corn fields, huge cities with apartment houses) add some new traits to the national variant of the fairytale.

scholarly journals European Direct Investment in Brazil, 1860 to the Present

2010 ◽  
Vol 3 (1) ◽  
Author(s):  
Sérgio de Oliveira Birchal ◽  
Âmara Fuccio de Fraga e Silva
Keyword(s):  
United States ◽  
20Th Century ◽  
Direct Investment ◽  
World Economy ◽  
The United States ◽  
Geographical Proximity ◽  
Japanese Firms ◽  
The World ◽  
The Usa ◽  
Western European

European direct investment in Brazil dates back to the discovery of the country and has been since then either hegemonic or more important than a superficial observation can grasp, as this work aims at showing. During the 20th century, the United States has replaced Britain as the worlds economic superpower and the largest direct investor. US dominance in the world economy and geographical proximity to Brazil would suggest that US investments were by far the largest in the country during that century. Furthermore, as Japan had become the second largest economy in the world in the 1980s, we would expect that this would be reflected in the data of the largest multinationals in Brazil. However, as our investigation suggests, Western European direct investment has been as large (and in many occasions even larger) as that of the USA and Japanese firms have never had a prominent presence among the largest firms in Brazil, at least until the late 1990s.

scholarly journals “We are the People”: The Holodomor and North American-Ukrainian Diasporic Memory in Marsha Forchuk Skrypuch’s “Enough”

2018 ◽  
Vol 7 ◽  
pp. 49-71
Author(s):  
Anastasia Ulanowicz
Keyword(s):  
United States ◽  
Fairy Tales ◽  
North American ◽  
Cultural Memory ◽  
Fairy Tale ◽  
Picture Book ◽  
The United States ◽  
Historical Event ◽  
Young Readers ◽  
The People

“We are the People”: The Holodomor and North American-Ukrainian Diasporic Memory in Marsha Forchuk Skrypuch’s Enough. Although the Holodomor — the Ukrainian famine of 1932–1933 — has played a major role in the cultural memory of Ukrainian diasporic communities in the United States and Canada, relatively few North American children’s books directly represent this traumatic historical event. One exception, however, is Marsha Forchuk Skrypuch’s and Michael Martchenko’s picture book, Enough 2000, which adapts a traditional Ukrainian folktale in order to introduce young readers to the historical and polit­ical circumstances in which this artificial famine occurred. By drawing on what scholar Jack Zipes has identified as the “subversive potential” of fairy tales, Skrypuch and Martchenko critique the ironies and injustices that undergirded Soviet forced collectivization and Stalinist famine policy. Additionally, they explicitly set a portion of their fairy tale adaptation in Canada in order to gesture to the role played by the Holodomor in structuring diasporic memory and identity, especially in relation to post-Independ­ence era Ukraine.«Мы — народ»: Голодомор и североамериканско-украинская диаспорная память в книге Enough Марши Форчук Скрыпух. Несмотря на то, что Голодомор — голод в Украине 1932–1933 гoдов — сыграл важную роль в культурной памяти украинских диаспорных общин в Соеди­ненных Штатах и Канаде, относительно мало североамериканских детских книг описывает это травматическое событие. Важное место в этом контексте является книга Марши Форчук Скры­пух и Майкла Мартченко «Достаточно» 2000, которая адаптирует традиционную украинскую сказку для того, чтобы познакомить молодых читателей с историческими и политическими обстоятельствами этого искусственного голода. Опираясь на то, что ученый Джек Зайпс назвал «подрывным потенциалом» сказок, Скрыпух и Мартченко критикуют иронию и несправедли­вость советской принудительной коллективизации и политики сталинского голода. Кроме того, они установили часть своей сказочной адаптации в Канаде, чтобы показать роль Голодомора в структурировании диаспорной памяти и самобытности, и связи последних с независимой Украиной.

Intolerance toward Native American Religions

2020 ◽  
pp. 125-146
Author(s):  
John Corrigan ◽  
Lynn S. Neal
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
North America ◽  
Indigenous Peoples ◽  
Settler Colonialism ◽  
Religious Practice ◽  
The United States ◽  
Military Force ◽  
Native American Religions

Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.

New state and host records for Agromyzidae (Diptera) in the United States, with the description of thirty new species

Zootaxa ◽  
2018 ◽  
Vol 4479 (1) ◽  
pp. 1 ◽  
Author(s):  
CHARLES S. EISEMAN ◽  
OWEN LONSDALE
Keyword(s):  
United States ◽  
New Species ◽  
North America ◽  
Host Species ◽  
The United States ◽  
Distribution Data ◽  
New Host ◽  
The Usa ◽  
New Host Species ◽  
State Records

We present rearing records of Agromyzidae (Diptera) from five years of collecting throughout the United States. We review host and distribution data, and describe leaf mines, for 93 species, plus 28 others that could not be confidently identified in the absence of male specimens. We report 147 new host species records, including the first rearing records for Agromyza bispinata Spencer, A. diversa Johnson, A. parca Spencer, A. pudica Spencer, A. vockerothi Spencer, Calycomyza michiganensis Steyskal, Ophiomyia congregata (Malloch), and Phytomyza aldrichi Spencer. Phytomyza anemones Hering and (tentatively identified) Cerodontha (Dizygomyza) iraeos (Robineau-Desvoidy) are new to North America; Agromyza albitarsis Meigen, Amauromyza shepherdiae Sehgal, Aulagromyza populicola (Walker), Liriomyza orilliensis Spencer, Phytomyza linnaeae (Griffiths), P. solidaginivora Spencer, and P. solidaginophaga Sehgal are new to the USA. We also present confirmed USA records for Calycomyza menthae Spencer (previous records were based only on leaf mines), Ophiomyia maura (Meigen) (reported from the USA in older literature but deleted from the fauna in the most recent revision (Spencer & Steyskal 1986)), and Phytomyza astotinensis Griffiths and P. thalictrivora Spencer (previously only tentatively recorded from the USA). We provide 111 additional new state records. We describe the following 30 new species: Agromyza fission, A. soka, Melanagromyza palmeri, Ophiomyia euthamiae, O. mimuli, O. parda, Calycomyza artemisivora, C. avira, C. eupatoriphaga, C. vogelmanni, Cerodontha (Dizygomyza) edithae, Cer. (D.) feldmani, Liriomyza ivorcutleri, L. valerianivora, Phytomyza actaeivora, P. aesculi, P. confusa, P. doellingeriae, P. erigeronis, P. hatfieldae, P. hydrophyllivora, P. palmeri, P. palustris, P. sempervirentis, P. tarnwoodensis, P. tigris, P. triangularidis, P. vancouveriella, P. verbenae, and P. ziziae. 

Native American Ethnicity: a View from the British Museum1

2000 ◽  
Vol 73 (182) ◽  
pp. 221-238
Author(s):  
J. C. H. King
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
North America ◽  
American Indians ◽  
Historical Context ◽  
The United States ◽  
Native Identity ◽  
Native North America ◽  
American Ethnicity

Abstract Identity in Native North America is defined by legal, racial, linguistic and ethnic traits. This article looks at the nomenclature of both Indian, Eskimo and Native, and then places them in a historical context, in Canada and the United States. It is argued that ideas about Native Americans derive from medieval concepts, and that these ideas both constrain Native identity and ensure the survival of American Indians despite accelerating loss of language.

scholarly journals Devolution in the Woods: Community Forestry as Hybrid Neoliberalism

2005 ◽  
Vol 37 (6) ◽  
pp. 995-1014 ◽  
Author(s):  
James McCarthy
Keyword(s):  
United States ◽  
North America ◽  
Political Ecology ◽  
Environmental Governance ◽  
Community Forestry ◽  
The United States ◽  
The United Kingdom ◽  
Central Elements ◽  
The Usa ◽  
First World

This paper explores the remarkable congruence between the proliferation of community forestry initiatives in North America in recent years and the ascendance of particular forms of neoliberalism. In it I argue that, in the United States in particular, such initiatives are best understood as hybrids between ‘rollout’ neoliberalism and contemporaneous trends in the management of protected areas and state-owned forests. This interpretation contributes to recent arguments that the environment has been understudied as an arena through which neoliberalism has been actively constituted, rather than simply a passive recipient of ‘impacts’. Moreover, surprisingly little academic work has explored the imbrications of specific changes in environmental governance and evolving neoliberalism in the latter's ‘First World’ geographic hearths, such as the USA and the United Kingdom. In this paper I undertake such an investigation with respect to community forestry in the United States. The paper traces the major antecedents, introduction, and institutionalizations of community forestry in the United States, and shows how their conceptualizations and enactments of ‘community’ are structured by hegemonic neoliberal ideas, making community forestry in this context supplementary, rather than oppositional, to neoliberal restructurings. Exploration of the current Bush administration's enthusiastic adoption of central elements of community forestry bolsters this interpretation. Finally, the conclusion draws implications from this case for debates in political ecology.

Race, Gender, Sexuality, and Religion in North America

2017 ◽  
Author(s):  
Anthony Petro
Keyword(s):  
United States ◽  
Native Americans ◽  
Critical Race Theory ◽  
North America ◽  
Civil Rights ◽  
Queer Theory ◽  
Religious Practice ◽  
The United States ◽  
Gender And Sexuality ◽  
Sexuality And Religion

The history of religion in the United States cannot be understood without attending to histories of race, gender, and sexuality. Since the 1960s, social and political movements for civil rights have ignited interest in the politics of identity, especially those tied to movements for racial justice, women’s rights, and LGBT rights. These movements have in turn informed scholarly practice, not least by prompting the formation of new academic fields, such as Women’s Studies and African American studies, and new forms of analysis, such as intersectionality, critical race theory, and feminist and queer theory. These movements have transformed how scholars of religion in colonial North America and the United States approach intersections of race, gender, and sexuality. From the colonial period to the present, these discourses of difference have shaped religious practice and belief. Religion has likewise shaped how people understand race, gender, and sexuality. The way that most people in the United States think about identity, especially in terms of race, gender, or sexuality, has a longer history forged out of encounters among European Christians, Native Americans, and people of African descent in the colonial world. European Christians brought with them a number of assumptions about the connection between civilization and Christian ideals of gender and sexuality. Many saw their role in the Americas as one of Christianization, a process that included not only religious but also sexual and cultural conversion, as these went hand in hand. Assumptions about religion and sexuality proved central to how European colonists understood the people they encountered as “heathens” or “pagans.” Religion likewise informed how they interpreted the enslavement of Africans, which was often justified through theological readings of the Bible. Native Americans and African Americans also drew upon religion to understand and to resist the violence of European colonialism and enslavement. In the modern United States, languages of religion, race, gender, and sexuality continue to inform one another as they define the boundaries of normative “modernity,” including the role of religion in politics and the relationship between religious versus secular arguments about race, gender, and sexuality.

‘Cruel to be kind?’ Professionalization, politics and the image of the abstinent psychoanalyst, c. 1940–80

2017 ◽  
Vol 30 (2) ◽  
pp. 88-106 ◽  
Author(s):  
Ulrich Koch
Keyword(s):  
United States ◽  
20Th Century ◽  
Clinical Utility ◽  
Frankfurt School ◽  
The United States ◽  
Social Implications ◽  
Social Character ◽  
The Usa ◽  
1960S And 1970S ◽  
The 1960S

This article investigates the changing justifications of one of the hallmarks of orthodox psychoanalytic practice, the neutral and abstinent stance of the psychoanalyst, during the middle decades of the 20th century. To call attention to the shifting rationales behind a supposedly cold, detached style of treatment still today associated with psychoanalysis, explanations of the clinical utility of neutrality and abstinence by ‘classical’ psychoanalysts in the United States are contrasted with how intellectuals and cultural critics understood the significance of psychoanalytic abstinence. As early as the 1930s, members of the Frankfurt School discussed the cultural and social implications of psychoanalytic practices. Only in the 1960s and 1970s, however, did psychoanalytic abstinence become a topic within broader intellectual debates about American social character and the burgeoning ‘therapy culture’ in the USA. The shift from professional and epistemological concerns to cultural and political ones is indicative of the changing appreciation of psychoanalysis as a clinical discipline: for psychoanalysts as well as cultural critics, I argue, changing social mores and the professional decline of psychoanalysis infused the image of the abstinent psychoanalyst with nostalgic longing, making it a symbol of resistance against a culture seen to be in decline.

scholarly journals The concern of Andrey Sheptytsky, the Metropolitan bishop, about Ukrainian Emigrants in North and South America

1970 ◽  
Vol 23 ◽  
pp. 258-270
Author(s):  
Adam Kubasik
Keyword(s):  
United States ◽  
Twentieth Century ◽  
North America ◽  
South America ◽  
The United States ◽  
Immigrant Communities ◽  
Political Agitation ◽  
The Usa ◽  
North And South America ◽  
North And South

At the turn of the nineteenth and twentieth century a large group of Galician Ruthenians emigrated to North America and the United States and Canada, South America - mainly to Argentina and Brazil. Sheptytsky visited North America in 1910. He met with Ukrainian Greek Catholic immigrant communities in the United States and Canada. In 1921, he visited the USA and Canada again. In 1922 he arrived to Argentina and Brazil. He did not conduct open political agitation. However, some of his speeches have an anti-Polish character.

Zercon rafaljanus sp. nov., a new zerconid mite (Acari: Mesostigmata:  Zerconidae) from the United States of America

Zootaxa ◽  
2007 ◽  
Vol 1464 (1) ◽  
pp. 65-68 ◽  
Author(s):  
CZESŁAW BŁASZAK ◽  
IZA ŁANIECKA
Keyword(s):  
United States ◽  
North America ◽  
Northern Hemisphere ◽  
United States Of America ◽  
The United States ◽  
The Usa ◽  
Adam Mickiewicz

Zerconid mites are an important component of the fauna of soil habitats in the Northern Hemisphere. A total of 20 genera of Zerconidae is known from North America, but only eight species of the genus Zercon C.L. Koch, 1836 have been recorded there (Sellnick 1958; Halašková 1969, 1977; Błaszak 1976, 1980, 1981a, 1981b, 1982, 1984, 1995). A further species is described in this paper. It was found in material from the USA received through the courtesy of Prof. Dr. Jan Rafalski (Adam Mickiewicz University, Poland).

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