Living The Sky

Imagine the North American Indians as astronomers carefully watching the heavens, charting the sun through the seasons, or counting the sunrises between successive lumar phases. Then imagine them establishing observational sites and codified systems to pass their knowledge down through the centuries and continually refine it. A few years ago such images would have been abruptly dismissed. Today we are wiser. Living the Sky describes the exciting archaeoastronomical discoveries in the United States in recent decades. Using history, science, and direct observation, Ray A. Williamson transports the reader into the sky world of the Indians. We visit the Bighorn Medicine Wheel, sit with a Zuni sun priest on the winter solstice, join explorers at the rites of the Hopis and the Navajos, and trek to Chaco Canyon to make direct on-site observations of celestial events.

Mary is certain that her parents are giving her new shoes for Christmas, but the Depression has hit her Saskatchewan farming family hard. Mary tries to hide her disappointment when she receives a crude homemade doll instead. She ends up liking the doll much more than she expects, but the doll fuels the rivalry between Mary and her older sister, Judith. Then, when the doll disappears a few weeks later during a snowstorm, Mary and Judith's relationship changes once again.

In Living the Sky Life, Barbara Borzi offers extensive insights into the world of flight attendants while incorporating humour throughout. It is an engaging and eye-opening account that highlights the craziness of being confined with hundreds of strangers at 36,000 feet for hours on end, while at the same time offering invaluable tips and advice. The author's twenty-four years' worth of accumulated knowledge, experience, and observances on board an aircraft provides practical and useful information not taught in training schools. Through her personal and professional anecdotes woven throughout, Borzi reveals the realities of being a flight attendant, the dreaded annual training, the special airline lingo, the juicy drama, layover advice, and even how to open the extremely complicated lavatory door. A great resource for understanding the airline industry, Living the Sky Life is sure to inform and entertain.

Go beyond simplified self-help practices to harness the scientific principles of synchronicity and flow—so you can live better, work smarter, and find purpose in your life. When we align with circumstance, circumstance aligns with us. Using a cutting-edge scientific theory of synchronicity, Sky Nelson-Isaacs presents a model for living “in the flow”—a state of optimal functioning, creative thinking, and seemingly effortless productivity. Nelson-Isaacs explains how our choices create meaning, translating current and original ideas from theoretical physics and quantum mechanics into accessible, actionable steps that we can all take to live lives in better alignment with who we are and who we want to be. By turns encouraging and empowering, Living in Flow helps us develop an informed relationship to meaning-making and purposefulness in our lives. From this we can align ourselves more effectively within our personal, professional, and community relationships to live more in flow.

The Anyuak definition of what a human person is appears to be a relatively easy one, at least in theory, because it is based upon purely physical criteria; The metaphysical dimensions of a human being are completely neglected in this definition and are only of importance when needed to exclude a human being from human society. The term "person" is essential in Anyuak language, for it introduces a special category within the large category of "human beings": not all human beings are also persons. The notion of "personality" is, in this context, of no relevance, because it is merely a qualitative extension of the notion of human person, its individual aspect. There is no moral element in the judgement of a human person, at least in this theoretical sense, and even intelligence which elsewhere is considered to be almost exclusively human is not considered when defining the truly human qualities of a person. Because the individual characteristics of a person, his or her mistakes and problems, do not turn into existential questions, Anyuaks hardly ever ask themselves about their "real" identity or meditate about their inner life: Anyuaks know perfectly well who they are and what place they have in existence, and it is with this deep and sober self-knowledge that they face their private destiny. The best, as well as the most complete, answer to the philosophical question "Who am I?" thus is for Anyuak a very easy, self-evident one: "Who I am? - I am a human person!" "Human person" means in Anyuak language "dhano". "Dhano mo dicwo" is a male, "dhano mo dhago" a female person; the plural is "jiy" or "jow", the latter meaning literally "fellows, people". The term "dhano" is positively discriminating and describes a definite sphere of exclusively human values. A human person is of course a human being, the latter being a particular species living on earth an thus clearly different from animals, birds or fish. The differentiation from animals is, as we shall see, of importance, because unlike animals the human being has a spiritual dimension and is conscious of his or her existence. But because of human superiority over animals and because of the usually peaceful coexistence between man an animals on earth, the human being contents himself with stating the differences between man an animals in their physical nature and intellectual capacities; the difference between man an animals is a positive one because it strengthens the position of the human being and is therefore of psychological rather than of truly existential importance to the definition of a "human person". Anyuak existence would probably be much less problematic if their universe were simply divided into a spiritual sphere above (of God) and an earthly sphere of existence below (of humans, animals, etc.). The problem of human society is aggravated by the fact that the nature of human being is not the same in all people, that there exist treacherous elements which side with the spiritual, nonhuman matters and find tremendous pleasure in torturing an killing other human beings. A "human being" is therefore not necessarily a "human person" but can, in spite of his or her human appearance, very well have supernatural, i.e. inhuman qualities. When Anyuaks define a "human person", they primarily think of these cetergories of existence: while the difference to animals and the one to invisible spiritual matters in the sky does not need to be stressed, the differentiation between real human persons and people of mainly spiritual nature has to be emphasised and made perfectly clear because it is a differentiation within the same category of earthly appearances, the category of human beings. The human beings thus are divided into "persons" and "non-persons", the former defined by purely human values, the latter depending upon spiritual attributes. If one wonders "Who is walking over there?", anyuaks never give a precise answer such as "These are people coming from Ajwara" but simply say what in their opinion is the most and the only essential "Be jiy di piny", "These are people of the earth", i.e. earthly, not spiritual existences, they are normal people. This expression shows clearly that a true human person is closely linked to the earth, while spiritual non-persons of course are rather related to the sphere of the sky, to immaterial spirituality. To be a "human person" is the most positive thing an Anyuak can say about her or himself. Here, there is no idea of humanity as a fault of the humans'' imperfection and need for salvation, on the contrary, the human person is the only positive and solid criterion on which all other matters are to be judged. The term "dhano", person, thus qualifies or disqualifies somebody as a human being. Soemtimes, one does hear it in a positive sense, as in the already mentioned examples or when for example a difficult discussion is to be put on a constructive level by saying "yini dhano thuoo", i.e. "you are a human being like me" (and should therefore not argue as if you were a sorcerer); usually, however, one applies the term to disliked or even hated people, by calling them "non-persons", i.e. "pa dhano". A man walking naked in a big village (like Akobo or Otalo) is today considered to be mad (at least if he never wars clothes) and thus said to be "no person any more" ("pa dhano ket") and consequently left in peace (even by the police). In such a context, to be a non-person is synonymous with "to b mad" (bol): when for example my watercarrier in one of his frequent malaria attacks completely lost his mind and even forgot all the obligatory respect due to the king, walking with shoes in royal presence and even disregarding the king''s orders, he was not caught, tied up and slashed as normally would have been the case: "Let him be," the king said calmly, "he is no human person any more" (i.e. he does not know what he is doing).

An ecologist reflects on the natural wonders of the Pacific Northwest as he describes the lives of plants, animals, and humans through every season of the year during his thirty years in the village of Gray's River, near the mouth of the Columbia River--long out of print, this classic of nature writing is being given a new life in trade paperback with a new afterword by the author. Sky Time in Gray's River is an elegant meditation on life in the rural Northwest. Although Robert Michael Pyle is a lepidopterist, and southwestern Washington is notable for its lack of butterflies, something about the Gray's River Valley spoke to him when he visited more than forty years ago. Since then he has lived near the village of Gray's River, one of the first to be established near the mouth of the Columbia River and only tenuously connected to the world of the twenty-first century. Pyle brings Gray's River to life by compressing those forty years into twelve chapters, following the lives of the people, plants, and animals that make this valley their home, month by month through the seasons. Through his loving portrait of one riverside village, Pyle illustrates how a special place can transform anyone lucky enough to find it. He shows that you don't have to travel far to see something new every day--if you know how to look.

Blue Sky was born out of the ferment of the late 1960s and early 1970s, but it has proved to have much more talent, tenacity and imagination than most other idealistic initiatives from that time. Blue Sky

'Think about a tune ... the unsayable, the invisible, the longing in music. Here is a book of tunes without musical notes ... It wrings the heart' John Berger 'A masterpiece' Robert Macfarlane 'O'Grady does not just respond to Pyke's stark, beautiful photographs: he gives voice to thousands' Louise Kennedy An old man lies alone and sleepless in London. Before dawn he is taken by an image from his childhood in the West of Ireland, and begins to remember a migrant's life. Haunted by the faces and the land he left behind, he calls forth the bars and boxing booths of England, the potato fields and building sites, the music he played and the woman he loved. Timothy O'Grady's tender, vivid prose and Steve Pyke's starkly beautiful photographs combine to make a unique work of fiction, an act of remembering suffused with loss, defiance and an unforgettable loveliness. An Irish life with echoes of the lives of unregarded migrant workers everywhere. Since it was first published in 1997, I Could Read the Sky has achieved the status of a classic.