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Książki na temat „Village du Livre”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 15 lutego 2022

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1

Anselot, Noël. Redu: Un village à livres ouverts : la merveilleuse hisoire du premier village du livre d'Europe continentale. Bruxelles: Racine, 2004.

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2

Anselot, Noël. Redu : un village à livres ouverts: La merveilleuse histoire du premier village du livre d'Europe continentale. Bruxelles: Racine, 2004.

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3

Redu: Le livre et son village : d'hier à demain en 25 ans. Neufchâteau: Weyrich, 2009.

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4

Marsico, Katie. What's It Like to Live Here?: Fishing village. Ann Arbor, Michigan: Cherry Lake Publishing, 2014.

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5

Diamond bricks live on in the Scandinavian village. Freeman, S. Dak.[ota]: Pine Hill Press, 1998.

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6

Chicken liver and other memories of a Myanmar village. Tamwe, [Rangoon]: Thwe Thwe Than Pub. House, 1999.

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7

Long live the strong: A history of rural society in the Apennine Mountains. Amherst: University of Massachusetts Press, 1985.

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8

Plan libre: Représentation radiophonique de la villa Savoye. Paris: MF, 2005.

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9

This child's gonna live. New York: The Feminist Press, 1986.

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10

Wright, Sarah E. This child's gonna live. Wyd. 2. New York: The Feminist Press, 2002.

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11

Marsico, Katie. What's it Like to Live Here?: Farm. Ann Arbor, Michigan: Cherry Lake Publishing, 2014.

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12

Marsico, Katie. What's It Like to Live Here?: Mining town. Ann Arbor, Michigan: Cherry Lake Publishing, 2014.

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13

What in God's name are you eating?: How can Christians live and eat responsibly in today's global village? Eugene, Oregon: Cascade Books, 2014.

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14

Breton, Constant Le. Constant Le Breton: Graveur et illustrateur de livres, 1895-1985. Paris: Bibliothèque historique de la ville de Paris, 1996.

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15

Gibelin, Georges. En pays grassois: Le livre complet sur la cité et les 42 villages qui l'entourent ... avec huit circuits pour des promenades riches en beauté et en histoire. Spéracèdes: Editions TAC Motifs, 1996.

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16

Bibliothèque paroissiale de Notre-Dame et du Cercle Ville-Marie. Supplément au Catalogue des livres de la Bibliothèque paroissiale de Notre-Dame et du Cercle Ville-Marie. Montréal: Arbour & Laperle, 1994.

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17

All together now: Connected communities : how they will revolutionize the way you live, work, and play. Toronto: Stoddart, 2000.

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18

Mallick, Krishna. Environmental Movements of India. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789462984431.

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In her detailed retelling of three iconic movements in India, Professor Emerita Krishna Mallick, PhD, gives hope to grassroots activists working toward environmental justice. Each movement deals with a different crisis and affected population: Chipko, famed for tree-hugging women in the Himalayan forest; Narmada, for villagers displaced by a massive dam; and Navdanya, for hundreds of thousands of farmers whose livelihoods were lost to a compact made by the Indian government and neoliberal purveyors of genetically modified organisms (GMOs). Relentlessly researched, the book presents these movements in a framework that explores Hindu Vedic wisdom, as well as Development Ethics, Global Environment Ethics, Feminist Care Ethics, and the Capability Approach. At a moment when the climate threatens populations who live closest to nature--and depend upon its fodder for heat, its water for life, and its seeds for food--Mallick shows how nonviolent action can give poor people an effective voice.
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19

Église catholique. Diocèse de Montréal. Évêque (1840-1876 : Bourget). Lettre pastorale de Monseigneur l'évêque de Montréal: Ignace Bourget ... le beau et le florissant village de Laprairie, N.T.C.F., vient d'être la proie des flammes .. [S.l: s.n., 1985.

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20

Bourgeois, Paulette. Une courtepointe pour grand-maman. Markham, Ont: Éditions Scholastic, 2001.

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21

Philip, Steele. Farming Village (Where I Live). Franklin Watts Ltd, 1994.

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22

Commuter Village (Where I Live). Franklin Watts Ltd, 1993.

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23

Gordon, Max. Live at the Village Vanguard. Da Capo, 1988.

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24

Village, Where to Live and How to Live. Benchmark Pr, 1997.

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25

The Way People Live - Life in a Medieval Village (The Way People Live). Lucent Books, 2003.

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26

Akinmusire, Ambrose. A rift in decorum: Live at the Village Vanguard. 2017.

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27

ana, Rassat cedric/rousse. karen dalton: JEUNESSE D'UNE FEMME LIBRE, DE GREENWICH VILLAGE À WOODSTOCK. SARBACANE, 2017.

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28

Mingan, mon village : Poèmes d'écoliers innus. La Bagnole, 2012.

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29

High, Casey. Shamans and Enemies. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039058.003.0007.

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This chapter examines the themes of shamanism and witchcraft in the context of Waorani–Quichua relations in Toñampari. Even as a growing number of kowori have come to live in Waorani villages, Quichua people continue to have a prominent place in local discussions of enmity and violence. This sense of alterity can be seen in Waorani ideas about shamanism, a practice that is associated closely with Quichuas. This chapter describes indigenous understandings of shamanism and the historical role of shamans in mediating intercultural relations in Amazonia. It considers how Quichuas have become the primary source of both shamanic curing and witchcraft accusations, a seemingly paradoxical situation that reflects indigenous understandings of shamanism and Waorani efforts to “live well” in contemporary villages in the aftermath of violence. The chapter shows that Waorani in Toñampari object to shamanism not because of a lack of belief in its efficacy but because shamanic power presents a threat to the idealized conditions of living in what they call a comunidad (community).
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30

Sunseri, Jun Oeno. Pobladores of New Mexico. Redaktorzy Barbara Mills i Severin Fowles. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199978427.013.29.

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Eighteenth-century New Mexican buffer villages located on the most exposed margins of the Spanish colony were built by pluralistic communities that included people of Spanish descent, nomadic Native American groups, and Pueblo allies. These grants of land on the late colonial frontier were settled by communities for whom an ability to mobilize multiple and situational identities was a critical survival skill during a time of increased captive raiding by nomadic groups. Positioned to protect administrative centers, their physical and social distance created opportunities for new kinds of identity performance and anxiety-generating upward mobility, despite their rank within the socioracial hierarchy known as the sistema de castas. Later nineteenth-century villages would live through a collapse of those labels. Recent archaeological investigations of pobladore communities in New Mexico speak to the plurality of cultures manifested on the frontier and epitomized by Genízaro villages.
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31

Sleeper-Smith, Susan. Indigenous Prosperity and American Conquest. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640587.001.0001.

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Examines the Ohio River valley though an environmental lens and explores the role that American Indian women played in creating a sedentary agrarian village world in this rich and fertile landscape. Focuses on the crescent of Indian communities located along the banks of the Wabash River valley, a major Ohio tributary, to trace the evolution of the agrarian-trading nexus that shaped village life. The agricultural work of Indian women and their involvement in an Indian-controlled fur trade provides a glimpse into a flourishing village world that has escaped historical attention and refutes the notion that this region was continually torn asunder by warfare. Trade and diplomacy allowed Indians to successfully control the Ohio River valley until the late eighteenth century, with neither the French nor the British exercising hegemony over these lands. Instead, Indians incorporated numerous Europeans and vast numbers of Indian refugees into their highly diverse world, enabling different Algonquian-speaking Indians to live adjacent to and with each other, eventually paving the way for the Pan-Indian Confederacies of the late eighteenth and early nineteenth centuries. The Indian world that Americans encountered in the 1780s was an Indian-controlled landscape that they had long defended from repeated foreign intrusions, not the middle ground of fragmented Native groups associated with imperial contact. Until the crushing defeat at Fallen Timbers in 1794, Indians believed that Americans were another wave of intruders that could be repulsed.
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32

This child's gonna live. Paladin Grafton, 1988.

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33

High, Casey. Intimate Others. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039058.003.0006.

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This chapter explores the dynamics of kinship and marriage in Toñampari and what it means for Waorani people to live in a community that incorporates kowori people into household and village life. For many Waorani, the Quichuas are highly desired marriage partners and the primary source of shamanic curing. At the same time, they describe Quichua people as morally different from themselves, as “enemies” who invade Waorani lands and practice powerful assault sorcery. This seemingly paradoxical relationship illustrates the symbolic importance of affinity in transforming interethnic relations in Amazonia. The chapter shows that despite ongoing conflicts that sometimes erupt into interethnic violence, relations with Quichuas and other kowori have an important value for Waorani men and women.
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34

Henig, David. Remaking Muslim Lives. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043291.001.0001.

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Remaking Muslim Lives: Everyday Islam in Postwar Bosnia and Herzegovina examines what it means to live a Muslim life amid the political ruptures, economic deprivation, and transformation of religious institutions in postsocialist, postwar Bosnia-Herzegovina. Popular representations of Muslim communities in Southeastern Europe have long featured simplistic images of Muslims’ lost faith, and of Islam as serving the interests of nationalism and identity politics. Drawing on a decade of ethnographic research, this book challenges these stereotypes. Through an exploration of the everyday experiences of several generations of Muslim men and women and against the backdrop of the turbulent postsocialist and postwar transformations, David Henig shows how living a Muslim life in rural Bosnia and Herzegovina is ordered and inscribed by deep relations of obligation and care with the living, the dead, and the divine that spans generations. His evocative study traces the manifestations of these relations from the intimate spheres of houses and village neighborhoods to the waiting room of an Islamic dream healer, from village mosques and outdoor prayers for rain to the “little Hajj” pilgrimage and commemorative sites for the Ottoman martyrs and those of the recent Bosnian war. This study makes a powerful contribution to our understanding of how religion and historical consciousness, interlocked through the rubric of exchange, is actively engaged to make sense of past tumultuous experiences and future-oriented expectations in the present.
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35

Grosjean, François. A Journey in Languages and Cultures. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198754947.001.0001.

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The author of this book is known the world over for his work on those who live with two or more languages. He has been called “one of the grand old men of research on bilingualism” because of his holistic view of bilingualism and his many studies undertaken over a span of some fifty years. And yet, little is known about François Grosjean. In what is a very human and at times touching work, he reveals how the vagaries of life took him from being a monolingual child in a small village outside Paris to being bilingual and bicultural in four different countries. He has changed his dominance in English and French a number of times because of his repeated migrations, and has also acquired, used, and then lost other languages. His life in languages and cultures played a major role in his scholarly work on bilingualism and biculturalism which he describes in a clear and readily understandable prose. Anyone interested in what it means to grow up and to live as a bicultural bilingual will want to follow the author’s own journey through languages and cultures.
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36

Olsen, Dale A. Flutes and the Animal Kingdom. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037887.003.0006.

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Animals are recurring motifs in many flute-related stories because flutes are often made from animal bones, flutists are often hunters of animals, animals are often protectors and helpers of flute-playing humans, they are often messengers of the gods, and so on. This chapter presents stories about relationships between human flutists and animals. Many of the flutetales are also about flute-playing animals, which are often anthropomorphized: They talk, live in villages, have wives and children, and sometimes play musical instruments. Some of these types of folktales and myths are examples to which the concept or theory of “indigenous perspectivism” is applied towards the end of the chapter.
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37

Hardin, Garrett. Living within Limits. Oxford University Press, 1993. http://dx.doi.org/10.1093/oso/9780195078114.001.0001.

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We fail to mandate economic sanity, writes Garrett Hardin, "because our brains are addled by...compassion." With such startling assertions, Hardin has cut a swathe through the field of ecology for decades, winning a reputation as a fearless and original thinker. A prominent biologist, ecological philosopher, and keen student of human population control, Hardin now offers the finest summation of his work to date, with an eloquent argument for accepting the limits of the earth's resources--and the hard choices we must make to live within them. In Living Within Limits, Hardin focuses on the neglected problem of overpopulation, making a forceful case for dramatically changing the way we live in and manage our world. Our world itself, he writes, is in the dilemma of the lifeboat: it can only hold a certain number of people before it sinks--not everyone can be saved. The old idea of progress and limitless growth misses the point that the earth (and each part of it) has a limited carrying capacity; sentimentality should not cloud our ability to take necessary steps to limit population. But Hardin refutes the notion that goodwill and voluntary restraints will be enough. Instead, nations where population is growing must suffer the consequences alone. Too often, he writes, we operate on the faulty principle of shared costs matched with private profits. In Hardin's famous essay, "The Tragedy of the Commons," he showed how a village common pasture suffers from overgrazing because each villager puts as many cattle on it as possible--since the costs of grazing are shared by everyone, but the profits go to the individual. The metaphor applies to global ecology, he argues, making a powerful case for closed borders and an end to immigration from poor nations to rich ones. "The production of human beings is the result of very localized human actions; corrective action must be local....Globalizing the 'population problem' would only ensure that it would never be solved." Hardin does not shrink from the startling implications of his argument, as he criticizes the shipment of food to overpopulated regions and asserts that coercion in population control is inevitable. But he also proposes a free flow of information across boundaries, to allow each state to help itself. "The time-honored practice of pollute and move on is no longer acceptable," Hardin tells us. We now fill the globe, and we have no where else to go. In this powerful book, one of our leading ecological philosophers points out the hard choices we must make--and the solutions we have been afraid to consider.
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38

Justice in the Burbs: Being the Hands of Jesus Wherever You Live (emersion: Emergent Village resources for communities of faith). Baker Books, 2007.

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39

Land is to live: A study of the concept of Tsu in a Hakka Chinese village, new territories, Hong Kong. 1986.

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40

Zola, Émile. The Bright Side of Life. Redaktor Andrew Rothwell. Oxford University Press, 2018. http://dx.doi.org/10.1093/owc/9780198753612.001.0001.

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‘Neither spoke another word, they were gripped by a shared, unthinking madness as they plunged headlong together into vertiginous rapture.’ Orphaned with a substantial inheritance at the age of ten, Pauline Quenu is taken from Paris to live with her relatives, Monsieur and Madame Chanteau and their son Lazare, in the village of Bonneville on the wild Normandy coast. Her presence enlivens the household and Pauline is the only one who can ease Chanteau's gout-ridden agony. Her love of life contrasts with the insularity and pessimism that infects the family, especially Lazare, for whom she develops a devoted passion. Gradually Madame Chanteau starts to take advantage of Pauline's generous nature, and jealousy and resentment threaten to blight all their lives. The arrival of a pretty family friend, Louise, brings tensions to a head. The twelfth novel in the Rougon Macquart series, The Bright Side of Life is remarkable for its depiction of intense emotions and physical and mental suffering. The precarious location of Bonneville and the changing moods of the sea mirror the turbulent relations of the characters, and as the story unfolds its title comes to seem ever more ironic.
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41

Archer, Richard. Breaking a Barrier. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190676643.003.0010.

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Had Massachusetts legislators been aware of how many mixed marriages existed in their state (and in their region, for that matter), they may not have repealed the law. In their own lives they may have encountered or heard of a couple with mixed ancestry, but that would have been rare. Their experience reinforced the idea that people of African descent and people of European descent preferred to live among their "kind." Even if they didn't find each other physically repugnant, they still had no desire to intermarry. But observations and hearsay did not match reality. During the antebellum period there were at least 410 mixed marriages in New England, scattered through no fewer than 209 cities, towns, and villages. They occurred in all parts of the region and had distinctive characteristics. Their existence substantiated the fluidity of the construction of race (as evidenced in public records) and showed the complexity of New England types of racism and even its absence.
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42

Homestead, Melissa J. The Only Wonderful Things. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190652876.001.0001.

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This book tells for the first time the story of the central relationship of novelist Willa Cather’s life, her nearly forty-year partnership with Edith Lewis. Cather has been described as a distinguished artist who turned her back on the crass commercialism of the early twentieth century and as a deeply private woman who strove to hide her sexuality, and Lewis has often been identified as her secretary. However, Lewis was a successful professional woman who edited popular magazines and wrote advertising copy at a major advertising agency and who, behind the scenes, edited Cather’s fiction. Recognizing Lewis’s role in Cather’s creative process changes how we understand Cather as an artist, while recovering their domestic partnership (which they did not seek to hide) provides a fresh perspective on lesbian life in the early twentieth century. Homestead reconstructs Cather and Lewis’s life together in Greenwich Village and on Park Avenue, their travels to the American Southwest that formed the basis of Cather’s novels The Professor’s House and Death Comes for the Archbishop, their summers as part of an all-woman resort community on Grand Manan Island, and Lewis’s magazine and advertising work as a context for her editorial collaboration with Cather. Homestead tells a human story of two women who chose to live in partnership and also explains how the Cold War panic over homosexuality caused biographers and critics to make Lewis and her central role in Cather’s life vanish even as she lived on alone for twenty-five years after her partner’s death.
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Vijfhuizen, Carin. The People You Live With: Gender Identities and Social Practices, Beliefs and Power in the Livelihoods of Ndau Women and Men in a Village With an Irrigation Scheme in Zimbabwe. Weaver Pr, 2002.

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44

Jackson, Roland, i Eboni Bynum. Jamari's Drum. Groundwood Books, 2004.

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Benauly. Cone Cut Corners: The Experiences of a Conservative Family in Fanatical Times; Involving Some Account of a Connecticut Village, the People Who Live in It, and Those Who Come There from the City. HardPress, 2020.

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Efron, Shira, Katya Migacheva i Jonah Blank. Project May Serve the Nation--But What about Us, Who Live Here?: Villagers' Views of the Dawei Special Economic Zone, an Internationally Funded Infrastructure Project in Myanmar. RAND Corporation, The, 2019.

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47

Marcel, Proust, i Lambert Wilson. A la recherche du temps perdu : A l'ombre des jeunes filles en fleurs, tome 3 (1 livre + coffret de 5 CD). Thélème Editions, 2002.

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Marcel, Proust, i Lambert Wilson. A la recherche du temps perdu : A l'ombre des jeunes filles en fleurs, tome 2 (1 livre + coffret de 5 CD). Thélème Editions, 2003.

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Waldman, Debby. A Sack Full of Feathers. Orca Book Publishers, 2006.

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Waldman, Debby. A Sack Full of Feathers. Orca Book Publishers, 2007.

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