When we came to the last stage, analysis, he was keen to use MapReduce so we let him. In the end though, his analysis didn't work well, took ages to process when it did, and didn't provide the answers we needed. The code wasn't maintainable or reusable.
Her publications include poetry and scholarship. In a Station of the Metro page 63 by Ezra Pound.
From Ezra Pound Personae. Copyright by Ezra Pound. Translated and reprinted by permission of New Directions Publishing Corporation. Reprinted and translated by permission of Henry Holt and Co. From Selected Poemsby Wallace Stevens. Copyright and renewed by Wallace Stevens.
Reprinted by permission of Alfred A. Copyright by New Directions Publishing Corp. Reprinted by permission of New Directions. From Selected Poemsby Langston Hughes.
Copyright by Alfred A. Reprinted by permission of the publisher. Copyright by Louise Glck. Reprinted by permission of HarperCollins Publishers Inc. Copyright by Charles Wright.
Copyright by Mark Doty. Copyright by Jane Hirshfield. Reprinted by permission of the University of Pittsburgh Press. Copyright by Robert Pinsky. A number of the illustrations appearing in this volume are also copyrighted, as is indicated on the illustrations themselves.
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The opinions expressed in this publication do not necessarily reflect the views or policies of the U. There was no written literature among the more than different Indian languages and tribal cultures that existed in North America before the first Europeans arrived.
As a result, Native American oral literature is quite diverse. Narratives from quasi-nomadic hunting cultures like the Navaho are different from stories of settled agricultural tribes such as the pueblodwelling Acoma; the stories of northern lakeside dwellers such as the Ojibwa often differ radically from stories of desert tribes like the Hopi.
Tribes maintained their own religions worshipping gods, animals, plants, or sacred persons. Systems of government ranged from democracies to councils of elders to theocracies.
These tribal variations enter into the oral literature as well. Still, it is possible to make a few generalizations.
Indian stories, for example, glow with reverence for nature as a spiritual as well as physical mother. Nature is alive and endowed with spiritual forces; main characters may be animals or plants, often totems associated with a tribe, group, or individual.
The closest to the Indian sense of holiness in later American literature is Ralph Waldo Emersons transcendental OverSoul, which pervades all of life. The Mexican tribes revered the divine Quetzalcoatl, a god of the Toltecs and Aztecs, and some tales of a high god or culture were told elsewhere.
However, there are no long, standardized religious cycles about one supreme divinity. The closest equivalents to Old World spiritual narratives are often accounts of shamans initiations and voyages. Apart from these, there are stories about culture heroes such as the Ojibwa tribes Manabozho or the Navajo tribes Coyote.
These tricksters are treated with varying degrees of respect. In one tale they may act like heroes, while in another they may seem selfish or foolish. Although past authorities, such as the Swiss psychologist Carl Jung, have deprecated trickster tales as expressing the inferior, amoral side of the psyche, contemporary scholars some of them Native Americans point out that Odysseus and Prometheus, the revered Greek heroes, are essentially tricksters as well.
Examples of almost every oral genre can be found in American Indian literature: Accounts of migrations and ancestors abound, as do vision or healing songs and tricksters tales. Certain creation stories are particularly popular.It seems LLR is a victim of its own success.
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