I bequeath myself to the dirt to grow from the grass I love,

And filter and fibre your blood.

Missing me one place search another, I stop somewhere waiting for you.

Do I contradict myself? Very well then I contradict myself,

The friendly and flowing savage, who is he?

Not a cholera patient lies at the last gasp but I also lie at the last gasp,

The hiss of the surgeon’s knife, the gnawing teeth of his saw, Wheeze, cluck, swash of falling blood, short wild scream, and long, dull, tapering groan,

Formless stacks of bodies and bodies by themselves, dabs of flesh upon the masts and spars,

A youth not seventeen years old seiz’d his assassin till two more came to release him,

Bearded, sunburnt, drest in the free costume of hunters, Not a single one over thirty years of age.

Their colonel was wounded and their ammunition gone,

Their colonel was wounded and their ammunition gone,

The hundred and fifty are dumb yet at Alamo,)

grenades

I am the clock myself.

the buck turns furiously at the hunter,

My ties and ballasts leave me, my elbows rest in sea-gaps,

Not one is dissatisfied, not one is demented with the mania of owning things

They do not make me sick discussing their duty to God,

I think I could turn and live with animals, they’re so placid and self-contain’d, I stand and look at them long and long.

And a mouse is miracle enough to stagger sextillions of infidels.

They seize every object and lead it harmlessly through me.

Dazzling and tremendous how quick the sun-rise would kill me, If I could not now and always send sun-rise out of me.

The wonder is always and always how there can be a mean man or an infidel.

I exist as I am, that is enough,

What is removed drops horribly in a pail;

They do not hasten, each man hits in his place.

The runaway slave came to my house and stopt outside, I heard his motions crackling the twigs of the woodpile, Through the swung half-door of the kitchen I saw him limpsy and weak, And went where he sat on a log and led him in and assured him, And brought water and fill’d a tub for his sweated body and bruis’d feet, And gave him a room that enter’d from my own, and gave him some coarse clean clothes,

The suicide sprawls on the bloody floor of the bedroom, I witness the corpse with its dabbled hair, I note where the pistol has fallen.

I lift the gauze

What do you think has become of the young and old men? And what do you think has become of the women and children?

Dark to come from under the faint red roofs of mouths.

Growing among black folks as among white, Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I receive them the same.

A child said What is the grass? fetching it to me with full hands, How could I answer the child? I do not know what it is any more than he.

I have no mockings or arguments, I witness and wait.

The sickness of one of my folks or of myself, or ill-doing or loss or lack of money

I am satisfied — I see, dance, laugh, sing; As the hugging and loving bed-fellow sleeps at my side through the night, and withdraws at the peep of the day with stealthy tread,

Urge and urge and urge,

Have you felt so proud to get at the meaning of poems?

The sniff of green leaves and dry leaves, and of the shore and dark-color’d sea-rocks, and of hay in the barn,

I am in love with it,

Houses and rooms are full of perfumes, the shelves are crowded with perfumes,

I, now thirty-seven years old in perfect health begin, Hoping to cease not till death.

every atom of my blood, form’d from this soil, this air,

As Moses said, “Stand still and see the salvation of the Lord”

That we must rely on God Himself, and our whole dependance must be upon Him.

et seeing many, whom I preferred before myself, under many trials and afflictions, in sickness, weakness, poverty, losses, crosses, and cares of the world, I should be sometimes jealous least I should have my portion in this life,

One hour I have been in health, and wealthy, wanting nothing. But the next hour in sickness and wounds, and death, having nothing but sorrow and affliction.

I remember in the night season, how the other day I was in the midst of thousands of enemies, and nothing but death before me. It is then hard work to persuade myself, that ever I should be satisfied with bread again. But now we are fed with the finest of the wheat, and, as I may say, with honey out of the rock. Instead of the husk, we have the fatted calf.

it

Their not knowing where our children were

There I met with my brother, and my brother-in-law, who asked me, if I knew where his wife was? Poor heart! he had helped to bury her, and knew it not.

He preserved Daniel in the lion’s den;

and go home along with me. I told him no: I was not willing to run away, but desired to wait God’s time, that I might go home quietly, and without fear.

But to return again to my going home, where we may see a remarkable change of providence

I was with the enemy eleven weeks and five days, and not one week passed without the fury of the enemy, and some desolation by fire and sword upon one place or other.

They would eat horse’s guts, and ears, and all sorts of wild birds which they could catch;

They would pick up old bones, and cut them to pieces at the joints, and if they were full of worms and maggots, they would scald them over the fire to make the vermine come out, and then boil them, and drink up the liquor, and then beat the great ends of them in a mortar, and so eat them.

It was thought, if their corn were cut down, they would starve and die with hunger, and all their corn that could be found,

further affliction to our poor country. They could go in great numbers over, but the English must stop. God had an over-ruling hand in all those things.

they asked me when I thought the English army would come after them? I told them I could not tell. “It may be they will come in May,”

It is the Lord’s doing, and it should be marvelous in our eyes.

But what shall I say? God seemed to leave his People to themselves, and order all things for His own holy ends.

I told them, they had as good knock me in head as starve me to death.

and one of them my own sister’s

I saw an Englishman stripped naked, and lying dead upon the ground, but knew not who it was.

Some of them told me he was dead, and they had killed him; some said he was married again, and that the Governor wished him to marry; and told him he should have his choice, and that all persuaded I was dead. So like were these barbarous creatures to him who was a liar from the beginning.

Thomas Read. They all gathered about the poor man, asking him many questions. I desired also to go and see him; and when I came, he was crying bitterly, supposing they would quickly kill him. Whereupon I asked one of them, whether they intended to kill him; he answered me, they would not.

I knew that He laid upon me less than I deserved.

Then also I took my Bible to read, but I found no comfort here neither, which many times I was wont to find.

I thought of the English army, and hoped for their coming, and being taken by them, but that failed.

that by the morning I recovered my sight again

and she threw a handful of ashes in mine eyes.

But the Lord upheld my Spirit, under this discouragement; and I considered their horrible addictedness to lying, and that there is not one of them that makes the least conscience of speaking of truth.

He answered me that such a time his master roasted him, and that himself did eat a piece of him, as big as his two fingers, and that he was very good meat.

that it would be no matter if my head were off too.

under the appearance of a Friend Indian, a

Towards night I gathered some sticks for my own comfort, that I might not lie a-cold; but when we came to lie down they bade me to go out, and lie somewhere else, for they had company

I found six acorns, and two chestnuts, which were some refreshment to me.

my master being gone, who seemed to me the best friend that I had of an Indian,

on a sudden my mistress gives out; she would go no further, but turn back again,

I complained it was too heavy, whereupon she gave me a slap in the face,

he found me sitting and reading in my Bible; she snatched it hastily out of my hand, and threw it out of doors.

I asked my master whether he would sell me to my husband

a Sabbath-day-morning,

I desired them that they would carry me to Albany upon one of those horses, and sell me for powder: for so they had sometimes discoursed. I was utterly hopeless of getting home on foot, the way that I came. I could hardly bear to think of the many weary steps I had taken, to come to this place.

It was made of parched wheat, beaten, and fried in bear’s grease

I bought a piece of horse flesh

“No,” said he, “none will hurt you.” Then came one of them and gave me two spoonfuls of meal to comfort me, and another gave me half a pint of peas; which was more worth than many bushels at another time.

Yet I answered, they would kill me.

and rejoiced over their gains and victories. Then my heart began to fail: and I fell aweeping, which was the first time to my remembrance, that I wept before them

“I shall not die but live, and declare the works of the Lord: the Lord hath chastened me sore yet he hath not given me over to death”

Some of the Indians ran one way, and some another.

The first week of my being among them I hardly ate any thing; the second week I found my stomach grow very faint for want of something; and yet it was very hard to get down their filthy trash; but the third week, though I could think how formerly my stomach would turn against this or that, and I could starve and die before I could eat such things, yet they were sweet and savory to my taste.

“When thou passeth through the waters I will be with thee, and through the rivers they shall not overflow thee” (Isaiah 43.2).

I thought to count the number of them, but they were so many, and being somewhat in motion, it was beyond my skill.

One of the Indians that came from Medfield fight, had brought some plunder, came to me, and asked me, if I would have a Bible, he had got one in his basket. I was glad of it, and asked him, whether he thought the Indians would let me read? He answered, yes.

where it seems he had been during his captivity

She was about ten years old, and taken from the door at first by a Praying Ind. and afterward sold for a gun.

, I went to see my daughter Mary, who was at this same Indian town, at a wigwam not very far off, though we had little liberty or opportunity to see one another.

violent means to end my own miserable life. In the morning, when they understood that my child was dead they sent for me home to my master’s wigwam

having nothing to revive the body

Captain Beers’s fight,

I then remembered how careless I had been of God’s holy time; how many Sabbaths I had lost and misspent, and how evilly I had walked in God’s sight;

I then remembered how careless I had been of God’s holy time; how many Sabbaths I had lost and misspent, and how evilly I had walked in God’s sight;

One of the Indians got up upon a horse, and they set me up behind him, with my poor sick babe in my lap.

with my sick child in my arms, looking that every hour would be the last of its life; and having no Christian friend near me, either to comfort or help me.

My own wound also growing so stiff that I could scarce sit down or rise up;

But the Lord renewed my strength still, and carried me along, that I might see more of His power; yea, so much that I could never have thought of, had I not experienced it.

I must turn my back upon the town, and travel with them into the vast and desolate wilderness, I knew not whither. It is not my tongue, or pen, can express the sorrows of my heart, and bitterness of my spirit that I had at this departure: but God was with me in a wonderful manner, carrying me along, and bearing up my spirit, that it did not quite fail.

Oh the roaring, and singing and dancing, and yelling of those black creatures in the night, which made the place a lively resemblance of hell.

barbarous creatures

"Farewell, younger brother! From the holy places the gods come for me. You will never see me again; but when the showers pass and the thunder peals, 'There,' you will say, 'is the voice of my elder brother,' and when the harvest comes, of the beautiful birds and grasshoppers you will say 'There is the ordering of my elder brother.'

The brothers departed on the hunt

From Lejpáhiço the family moved to Dsildjoltcin¢i (Mountain of Hatred).

"Yes, you have done well, for had you lost the second race you would have lost with it the rain and the sunshine and all that makes life glad."

The Navajo accepted the challenge and agreed to have the race at the end of another twelve days.

"Your grandson and his friend have done a great deed for us; they have made a long journey. Many doubted whether they had really made it until we saw the multitude gathering in our camp from the north and from the south in obedience to their summons. Now we know that they have spoken the truth. Tell me, I beg you, how they did this wonderful thing."

The Navajo asked the Ute where the missing ones were, and the Ute answered that they had passed the Jicarilla on the way; that the latter were coming, but had stopped to play a game of roulette, or nánjoj, and were thus delayed.

On the afternoon of the third day following the one on which the akáninilis made their journeys, a great cloud of dust was observed on the northern horizon and a similar cloud was seen in the south. They grew greater and came nearer, and then the invited Indians began to arrive from both directions.

About the middle of the afternoon, while they were playing their games, one looked to the north, and, at a distance, he saw one of the messengers approaching them, and he cried out, "Here comes Tlà¢esçìni; he has wakened from his sleep and is coming back for something to eat."

It was agreed that before the dance began Dsilyi` Neyáni should be allowed four days and four nights in which to tell his story and that the medicine man should send out a number of young men to collect the plants that were necessary for the coming ceremony. For four nights and for four days

Now Qastcèëlçi took him to a place called Lejpáhiço (Brown Earth Water) and led him to the top of a high hill, from which they could see in the far distance Gángiço, where the prophet's family dwelt;

"Thus do we wish the Navajo to do in the dance which you will teach them; but they must take good care not to break off the arrowheads when they swallow and withdraw them." Such is the origin of the dance of the kátso-yisçàn, or p. 28 great plumed arrow. As they bade him good bye, one of them said to the Navajo: "

said the squirrels

"Be not angry with us. This is a Navajo who was a captive among the Ute, but he has escaped and has suffered much. I`¢nì` (the Lightning) has bidden us to take him to the homes of all the ¢igìni (holy ones, supernatural beings); therefore we have brought him here

"Do thus. There are eight of us here; but when yon do this in the dance that you will teach your people you need not have eight young men--six will be enough."

He observed a streak of white lightning that spanned a broad valley, stretching from the hill on which he stood to a distant wooded mountain. "There," said Ka¢lùgi Esçàya, pointing to the lightning, "is the trail you must follow. It leads to yonder mountain, which is named Bistcàgi."

Within they encountered a bald headed old man who had only a little tuft of hair over each ear. This was Klictsò, the Great Serpent. He asked Niltci who his human companion was, and the wind god answered that he was a Navajo who had been captured by the Ute, but had escaped from them and had suffered many hardships. On hearing this Klictsò showed the Indian how to make the kethàwns, now known to the Navajo shamans as klictsò-bikeçan, or sacrificial sticks of the Great Serpent, and he told him how to plant these sacrifices.

"Oh, my grandfather, I am tired and sore and sleepy. I would like to lie down under this tree and sleep." But the god answered, "Go, my grandchild, to yonder fire and rest," and he pointed to a distant gleam on the side of a mountain which lay beyond a very deep valley. "No, my grandfather," cried the Navajo, "I am weary and my limbs are sore and weak; I can not travel so far." "I will help you," said the yay, and as he spoke he spanned the valley with a flash of lightning, over which he led the man to the distant mountain. They reached it at a point close to the fire; but the moment they stood again on the firm earth Qastcèëlçi and the fire vanished.

there; it dug a cavern with four chambers. Then dark clouds gathered and rain began to fall. "Have you anything with you that may help you?" asked the god. "I have nothing," said the Navajo, "but four sprays of spruce, which the Yàybichy bade me pluck from the tree on which I descended into the cañon the night I left the Ute camp." "They will do," said the wind god. "Make quickly four balls of mud and thrust through each ball a twig of the spruce, and lay them on the ground so that the tops of the twigs will point towards your enemies The Navajo did as he was commanded.

, Kleyatcini pointed out to him the mountains in which his home lay and counseled him to travel directly towards them.

in silence listening to them. After a while the rat woman said to him: "You seem to be tired and hungry. Will you have something to eat?" and he answered, "Yes; I am very hungry and would like some food." On bearing this she went into one corner of her dwelling, where were many chips and bones and shells of seeds and skins of fruits, and she brought him some of these and offered them to him; but at this moment the wind god whispered into his ear and warned him not to partake of the refuse; so he said to the woman, "My mother, I can not eat these things."

"It is well," said the rat, "that you have told me this, for I think I can save you.

the sheep returned to him to notify him that his enemies had withdrawn and that he could set out on his journey again without fear.

he beheld standing there a black mountain sheep. Thinking that this singular vision was sent to him as a sign from the yays (gods) and boded well for him, he came to the base of the rock, when the sheep addressed him, saying: "My grandson, come around to the other side of the rock and you will p. 18 find a place where you may ascend."

So, taking a tanned elk skin to cover his back and a pair of new moccasins to protect his feet,

said the divine one;

At this moment he heard, at a little distance to the south of where he stood, the hoot of an owl. Instantly recollecting the words of the owl-like form which he had encountered at the spring at nightfall, he set off in the direction from which the call proceeded.

The voice ceased and the form of the owl-man vanished. Then the Navajo put the stopples into the vessels and carried them back. When he returned he observed that two large dogs were tied to the door, one on each side, and that three doors had been added to the lodge during his absence, so that now there were four doors covering the doorway. When he entered he found the lodge filled with Ute and he saw four bags of tobacco and four pipes lying near the fire, one at each cardinal point of the compass. He observed a very old man and a very p. 15 old woman seated at the door, one on each side. A cord tied to the old woman passed round the edge of the lodge on one side, behind the spectators, to the west, and another cord, tied to the man, passed round on the opposite side of the lodge. His master bade him sit down in the west, and when he was seated one of the cords was tied to his wrists and one to his ankles, and thus he was secured to the old pair.

he prayed to the head of the deer, saying: Whenever I have appealed to you, you have helped me, my pet. Once you were alive, my pet. Take care that I do not die, my pet. Watch over me.

Ute took pity on him and lent him a horse to ride,

old man began to address the party in a loud voice and the young warrior lowered his arrow and relaxed his bow

round, he saw a great crowd on horseback riding towards him. To see better he drew off his mask, and then observed that they were dividing into two lines as they advanced; a moment later he was surrounded. The horsemen were of the tribe of Ute, a people whose language he did not understand.

Then he remembered what his father had told him of the shrubs that would always have deer for his arrow. Looking around he saw a cliff rose, into which he shot his dart, and at the game instant p. 11 he observed a deer falling in the shrub.

They wont of together, and soon espied a herd of deer. The elder brother put on the deer mask and began to imitate the motions of the animal,

struck the object and penetrated both heart and lungs so far that the point protruded on the opposite side.

"Cut the skin around the neck; then carefully take the skin from the bead, so as to remove the horns, ears, and all other parts, without tearing the skin anywhere. Leave such an amount of flesh with the nose and lips that they will not shrivel and lose their shape when they dry. Then take the skin from the body, which skin will again be mine. One of you must take out the pluck and carry that in the hide to me; the other will bring the skin of the head and the meat. Let him who bears the pluck come in advance, and stop not till he comes directly to me; and he must hand it to me and to no one else."

"It always takes four trials before you succeed. Go out once more, and if you kill a deer do not dress it, but leave it as it is.

"Well," said the father, "this skin of the first slain is mine; go and stretch it and dry it for me with care."

The elder brother had not traveled far when he saw a herd of deer and shot one of the number.

they lifted the stone and found under it the body of a rat.

In this way they sweated themselves four times, keeping all the time a perfect silence, until they emerged for the last time, when the old man directed his daughters to dig some soap root and make a lather.

You kill nothing because you know nothing. If you had knowledge you would be successful. I pity you." The young men made no reply, but lay down and went to sleep.

he seemed to be lost in deep contemplation;

Thus they hunted four days unsuccessfully.

look for a ford.

hese they skinned, disemboweled, crushed between two stones, bones and all, so that nothing might be lost, put them into an earthen pot to boil, and when they were sufficiently cooked they added some powdered seeds to make a thick soup; of all this they p. 7 made a hearty meal.

With all their work they found it hard to make a living in this place.

They made mats of fine cedar bark with which to cover themselves in bed, for in those days the Navajo did not weave blankets such as they make now.

They had a stone ax-head, with a groove in it. Around this they bent a flexible twig of oak and tied it with the fibers of the yucca, and thus they made a handle

The spring he developed still exists and is known to the Navajo as Çobinàkis, or the One-Eyed Water.

When they first encamped there was no water in the vicinity and the elder brother went out to see if he could find some.

They did not live all the time in one locality, but moved from place to place in the neighborhood. The young men hunted rabbits and wood rats, for it was on such small animals that they all subsisted. The girls spent their time gathering various wild edible seeds.

Critical Pedagogy suggests a specific kind of anti-capitalist, liberatory praxis.

The banking model of education is efficient in that it maintains order and is bureaucratically neat and tidy.

word “pedagogy” has been misread — that the project of education has been misdirected — that educators and students alike have found themselves more and more flummoxed by a system that values assessment over engagement, learning management over discovery, content over community, outcomes over epiphanies. Education (and, to an even greater extent, edtech) has misrepresented itself as objective, quantifiable, apolitical.

Higher education teaching is particularly uncritical and under-theorized.

There are a whole host of other words I’d use to describe this work: instruction, classroom management, training, outcomes-driven, standards-based, content delivery

Increasingly, the web is a space of politics, a social space, a professional space, a space of community.

“becomes an act of depositing, in which the students are the depositories and the teacher is the depositor.”

The results of N+7 would seem absolutely nonsensical,

Deformed Humanities tears apart existing structures and uses the scraps.

not to go back to the original text with a revitalized perspective, but to make an entirely new text or artifact.

Let him lie there, a cracked shell oozing yolk. He is broken. And he is beautiful. The smell, the colors, the flow, the texture, the mess.

I don’t want to put Humpy Dumpty back together.

deformance appears to embrace the actual deformity of a text and then at the last possible moment sidesteps it.

Computers let us practice deformance quite easily, taking apart a text

Yet deformance has become a key methodology of the branch of digital humanities that focuses on text analysis and data-mining.

Years before Samuels and McGann suggested reading backward as the paradigmatic deformance, the influential composition professor Peter Elbow suggested reading a poem backwards as a way to “breathe life into a text”

This is a portmanteau that combines the words performance and deform into an interpretative concept premised upon deliberately misreading a text, for example, reading a poem backwards line-by-line.

academic activism at all should be considered to be part of the digital humanities.

From the spectacular emergence of new media innovations such as blogging, podcasting, flashmobs, mashups, and RSS feeds to video-sharing websites (MySpace, YouTube), Wikipedia, and massively multiplayer online role-playing games (MMORPGs), the how and what we know of contemporary society, culture and politics is continuously being creatively transformed by strikingly original developments in technologies of digital communication.

Neither critical cyberculture studies, nor internet studies, nor initiatives such as new media studies and critical digital studies, which all come from cultural studies or art theory backgrounds, typically make frequent use of the term digital humanities.

The goals of the center are to further humanities scholarship, create new forms of knowledge, and explore technology’s impact on humanities-based disciplines.

. It equips students to analyze problems in terms of digital methods, choose those best for the job at hand, apply them creatively and assess the results

this is a political as well as an intellectual issue. In the case of radical divergence (which I think would be a tragic mistake), one might expect turf battles, competition for funding, changing disciplinary boundaries, and shifting academic prestige

will the Digital Humanities become a separate field whose interests are increasingly remote from the Traditional Humanities, or will it on the contrary become so deeply entwined with questions of hermeneutic interpretation that no self-respecting Traditional scholar could remain ignorant of its results?

the humanities where technology is a key participant in the decentering of authorship, credentialing practices, reward systems, interdisciplinarity, and collaboration.

Humanities 1.0 and Humanities 2.0 — making use of the distinction between Web 1.0 and Web 2.0.

According to McPherson, the computing humanities focus on building tools, infrastructure, standards and collections whereas the blogging humanities are concerned with the production of networked media and peer-to-peer writing.

outside of the traditional humanities disciplines

The first part provides a territorial fly-through (critical overview) of the landscape of the digital humanities that discusses ways of "reading" the territory as well as specific parts of the terrain.

naming is related to shifts in institutional, disciplinary, and social organization.

The sufferings of neurosis and psychosis are for us a schooling in the passions of the soul, just as the beam of the psychoanalytic scales, when we calculate the tilt of its threat to entire communities,

which the first analysts tried to define when they invoked destructive and, indeed, death instincts, in order to explain the evident connection between the narcissistic libido and the alienating function of the I< the aggressivity it releases in any relation to the other, even in a relation involving the most Samaritan of aid.

paranoiac alienation

his fragmented body - which terms I have also introduced into our system of theoretical references - usually manifests itself in dreams when the movement of the analysis encounters a certain level of aggressive disintegration in the individual.