Arts and Humanities Commons^™

Abdurraqib, Samaa, Iris Sangiovanni, Samar Ahmed

Querying the Past: LGBTQ Maine Oral History Project Collection

Samaa Abdurraqib is a Black, queer, Muslim woman living in Portland, Maine. Abdurraqib was raised in Columbus, Ohio. She attend the University of Ohio, and later the University of Wisconsin-Madison, where she received a PhD in English Literature. After graduating she worked as a visiting professor at Bowdoin College in Brunswick, Maine. Next she went on to work the American Civil Liberties Union in Maine as a reproductive rights organizer. She now works for the Maine Coalition to End Domestic Violence. Her advocacy and organizing work has included places such as Sexual Assault Response Services of Southern Maine, …

Bradley, Peggy And Dianah Logsdon (Fa 883), Manuscripts & Folklife Archives

FA Finding Aids

Finding aid only for Folklife Archives Collection 883. Paper titled: “Negro Religious Beliefs.” Project includes survey sheets with descriptions of religious beliefs and practices of African Americans in Kentucky. Sheets include a description and informant’s name.

Walid & Rahima, Walid, Rahima, Tsos

TSOS Interview Gallery

Walid worked as a police officer inBaghlan County,Afghanistan, where hedid many operations with NATO and US forces. Walid was responsible for recordingoperations and distributing copies to the media. Being part of the operations was dangerous, and Walid lost many of his friendsto the Taliban.Theyevenskinned afriend for cooperating with the government. The violenceled him to say, “The terrorists have no religion.” The Taliban began entering homes and killing government officials,and paid assassinations happened in public. Walidknew he was in danger.After losing a dear friend, Walid knew then that he had lost all he was willing to lose.He fled to Pakistan where …

Slides: Drought In Federations: The Rio Grande, Adrian Oglesby

Coping with Water Scarcity in River Basins Worldwide: Lessons Learned from Shared Experiences (Martz Summer Conference, June 9-10)

Presenter: Adrian Oglesby, Director, Utton Transboundary Resources Center, University of New Mexico School of Law

4 slides

My Life Is Like A River, Christine Tsou 9731206

Creative Writing Publications

What a woman does in writing, in telling, is to search, sifting through the many versions and possibilities to find the shape and truth of her life, the story she doesn’t yet know, the image and narrative she struggles to bring, like herself, into being. (Modjeska, 1994, p.31)

Reflecting on my life journey, I realize that my life is like a river, no holding back. Like the river flowing from one place to another, my life constantly changed and was always on the move. In due course, the river itself changed, so did my life. Many years ago, on the …

“Whatever God Has Yoked Together, Let No Man Put Apart:” The Effect Of Religion On Black Marriages, Cassandra Chaney Phd, Lucy Shirisia, Linda Skogrand

Faculty Publications

This qualitative study examined how religion strengthened the marriages of three (n = 6) African American couples. An ancillary purpose of this study is to examine the extent that spirituality influences the marriages of these couples. Through the use of a family-strengths framework, this study examined how a religious orientation (Hill, 1968) stabilized Black marriages. Qualitative analysis revealed the following four themes: (1) Religion is The Foundation of the Marriage; (2) Couples Consistently Practiced their Religion; (3) Couples Turned to Religion during Difficult Times; and (4) Religion Transcended Race. The findings indicate these couples practiced their religion …

Eliciting Acts As Cultural Reflectors In Wole Soyinka's Childe Internationale, Moji A. Olateju

The Journal of Traditions & Beliefs

No abstract provided.

Southern Transfiguration: Competing Cultural Narratives Of (Ec)Centric Religion In The Works Of Faulkner, O’Connor, And Hurston, Craig D. Slaven

Theses and Dissertations--English

This project explores the ways in which key literary texts reproduce, undermine, or otherwise engage with cultural narratives of the so-called Bible Belt. Noting that the evangelicalism that dominated the South by the turn of the twentieth century was, for much of the antebellum period, a relatively marginal and sometimes subversive movement in a comparatively irreligious region, I argue that widely disseminated images and narratives instilled a false sense of nostalgia for an incomplete version of the South’s religious heritage. My introductory chapter demonstrates how the South’s commemorated “Old Time” religion was not especially old, and how this modernist construct …