Faces Of The Dead

When Marie-Therese, daughter of Marie Antoinette, slips into the streets of Paris at the height of the French Revolution, she finds a world much darker than what she's ever known. When Marie-Thérèse Charlotte of France learns of the powerful rebellion sweeping her country, the sheltered princess is determined to see the revolution for herself. Switching places with a chambermaid, the princess sneaks out of the safety of the royal palace and into the heart of a city in strife. Soon the princess is brushing shoulders with revolutionaries and activists. One boy in particular, Henri, befriends her and has her questioning the only life she's known. When the princess returns to the palace one night to find an angry mob storming its walls, she's forced into hiding in Paris. Henri brings her to the workshop of one Mademoiselle Grosholtz, whose wax figures seem to bring the famous back from the dead, and who looks at Marie-Thérèse as if she can see all of her secrets. There, the princess quickly discovers there's much more to the outside world - and to the mysterious woman's wax figures - than meets the eye.

The Novel deals with a common prose familiar nowadays. The expressions are normal, sometimes poetic and have considerable banalities. In translation I have tried to neutralise all this which should help an English reader. I have retained culture oriented expressions in the same form as it is important for a Dravidian text. The moods and feelings of the characters are satisfactorily depicted yet he has used dramatic techniques like the body language. The speech these characters make has enough humour and local flavour . Ponnappan's character is sadly humorous. The fiction in a whole has been made out of four or five small narratives and all have been united. This is a kind of Steinbeckian technique that depicts a landscape its people and their way of living. Though sociological in portrayal the work leaves no clue for any ideology in the end. The title I have given to this work is ‘Faces of Corpses’. But it is somebody's wish to have it as ‘Faces of the Dead’ as it is official. Both mention a common fact that some faces are liveless, horror ridden and blank.

DEAD MAN RIDING Clint Adams has seen many a peculiar sight during his travels across the frontier. But none have startled him more than the dead man seated ramrod straight on the back of a runaway horse—tied to the saddle, and tortured to boot. Before burying the man, Clint finds a letter in his pocket addressed to Bonnie Shaughnessey of Estes Canyon, Utah. Hospitality and hostility go hand in hand in Estes Canyon. The warm welcome Clint receives from the sultry owner of the local eatery is nearly eclipsed by the rough treatment he receives from those on both sides of the law. It seems the dead man had his share of enemies—and they're looking to put the Gunsmith out to pasture...

As he challenges classical semiological accounts of cultural representation in this ethnography of Melanesian religious phenomenology, Thomas Maschio shows that ritual and poetic performance are about the enactment, expression, and invention of the self. Maschio demonstrates how such emotions as nostalgia, anger, sadness, and grief are creatively transformed during the course of religious performance and expression into a form of cultural memory--one that juxtaposes a pattern of cultural meaning with the emotional feeling of plenitude the Melanesian Rauto call makai. Evoked during initiation, mourning, and agricultural rites, and figuring prominently in Rauto discourse about the self, makai joins personal memory to patterned sets of images and meanings that Westerners would call culture.

From the collections of the British Library and other major archives in Britain and America, this includes work from leading spirit photographers from the 1870s to 1930s.

As he challenges classical semiological accounts of cultural representation in this ethnography of Melanesian religious phenomenology, Thomas Maschio shows that ritual and poetic performance are about the enactment, expression, and invention of the self. Maschio demonstrates how such emotions as nostalgia, anger, sadness, and grief are creatively transformed during the course of religious performance and expression into a form of cultural memory--one that juxtaposes a pattern of cultural meaning with the emotional feeling of plenitude the Melanesian Rauto call makai. Evoked during initiation, mourning, and agricultural rites, and figuring prominently in Rauto discourse about the self, makai joins personal memory to patterned sets of images and meanings that Westerners would call culture.

This book provides a comprehensive examination of the human face, providing fascinating information from biological, cultural, and social perspectives. Our faces identify who we are—not only what we look like and what ethnicities we belong to, but they can also identify what religions we practice and what personal ideologies we have. This one-of-a-kind A–Z reference explores the ways we change, beautify, and adorn our faces to create our personalities and identities. In addition to covering the basics such as the anatomical structure and function of parts of the human face, the entries examine how the face is viewed around the world, allowing students to easily draw connections and differences between various cultures around the world. Readers will learn about a wide variety of topics, including identity in different cultures; religious beliefs; folklore; extreme beautification; the "evil eye;" scarification; facial piercing and facial tattooing masks; social views about beauty including cosmetic surgery and makeup; how gender, class and sexuality play a role in our understanding of the face; and skin, eye, mouth, nose, and ear diseases and disorders. This encyclopedia is ideal for high school and undergraduate students studying anthropology, anatomy, gender, religion, and world cultures.

An album-by-album celebration of the life and music of Mac Miller through oral histories, intimate reflections, and critical examinations of his enduring work. “One of my most vivid memories of him is the way he would look at you while he was playing you a song. He tried to look you right in the eyes to see how you were feeling about it.” —Will Kalson, friend and first manager Following Mac Miller’s tragic passing in 2018, Donna-Claire Chesman dedicated a year to chronicling his work through the unique lens of her relationship to the music and Mac’s singular relationship to his fans. Like many who’d been following him since he’d started releasing mixtapes at eighteen years old, she felt as if she’d come of age alongside the rapidly evolving artist, with his music being crucial to her personal development. “I want people to remember his humanity as they’re listening to the music, to realize how much bravery and courage it takes to be that honest, be that self-aware, and be that real about things going on internally. He let us witness that entire journey. He never hid that.” —Kehlani, friend and musician. The project evolved to include intimate interviews with many of Mac’s closest friends and collaborators, from his Most Dope Family in Pittsburgh to the producers and musicians who assisted him in making his everlasting music, including Big Jerm, Rex Arrow, Wiz Khalifa, Benjy Grinberg, Just Blaze, Josh Berg, Syd, Thundercat, and more. These voices, along with the author’s commentary, provide a vivid and poignant portrait of this astonishing artist—one who had just released a series of increasingly complex albums, demonstrating what a musical force he was and how heartbreaking it was to lose him. “As I’m reading the lyrics, it’s crazy. It’s him telling us that he hopes we can always respect him. I feel like this is a message from him, spiritually. A lot of the time, his music was like little letters and messages to his friends, family, and people he loved, to remind them of who he really was.” —Quentin Cuff, best friend and tour manager