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William Over

intrudes upon the everyday tasks of people around him, demanding that their lives change to produce more harmony. His alternative approach to daily living succeeds through a childish innocence that demands from iranian cinema 239 others their participation in his vision of a life more immediate and ful

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public auction in 1843. Dean Mahomet and his wife eked out a much more modest living for the remaining eight years of his life, victims not of racial prejudice, but rather of an ambition that he could not make conform to his limited capital. S iraj A hmed Columbia University Robert J. Gordon. Picturing

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Tryon Woods

constant omissions, people are living out globalization, and while all of us are a V ected to di V erent degrees, my concern here is with those people on whose backs the global political economy is built. It is my contention that we can better understand the connectedness between U.S. urban locations and

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Eugene L. Mendonsa

of death, is motivated by the fear of the loss of power. This loss is a direct result of the loss of contact with, and recognition by, the living. An ancestor's name and remembrance by by the living is his hold on life and continued existence. In this paper I hope to show that the Sisala cosmology

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life, death, tragedy, grace, unpredictability, the past, the future – and many of life’s other sticking points. Thus, this essay gives a close-up perspective of Dubus as friend and writer both before and after a dramatic turning point in his life. Elizabeth Grubgeld , “Living on the Invisible Palm of

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David Hammond

, Dubus’s characters are possessed of “basic convictions” that motivate the deeper drama of their lives. The vision that Miranda’s parents have communicated to her, however, constitutes a sense of life as merely the context for self- 164 David M. Hammond fulŽ llment. They have convinced her that the

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Anthony Simpson

Book Reviews / Journal of Religion in Africa 38 (2008) 343-347 345 Pritchett, James A., Friends for Life, Friends for Death: Cohorts and Consciousness among the Lunda-Ndembu , Charlottesville and London, University of Virginia Press, 2007, 266 pp., 978 0 8139 2624 7, $49.50/£31.95 (hard cover

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Ronald M. Green

as retributive agencies to punish moral wrongdoing among living descendants or community members. A second group of spiritual beings responsi- ble for misfortune, however, is not essentially motivated by legitimate moral considerations. We might term these 'malicious' spirits or spiritual beings

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Abdoulaye Sounaye

not only motivated by the desire to achieve a higher degree of learning and piety; it was also a Hijra to insure a life in conformity with Islamic principles. Ahmed argues that although colonial rule played a significant role in the move to the Hijaz—where, in the end, these scholars found community

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Olatunde Bayo Lawuyi

of culturally accepted criteria of success. Second, it puts the dead within historical consciousness as a reflexive object. Therefore, an elaborate, expensive, and widely-known burial enriches the status of the living who can benefit from the publicity in the construction of their own life courses. A