Understanding and Planning for School Bomb Incidents (UPSBI) Course Description
Online Awareness Level Web-based Training
f power are any
guide, much of
the world is concep
Sign up for the online course!
tualized, imagized, and activated
- Department of Homeland Security certified and sponsored - no cost to participants
- as womb-sprung; the land, in a specific and also a cosmic sense, is the Great Mother. Moreov
- er, in both figurations of the lay of the land. Marsh's and Cuna's repression is at work displacing the sexual throu
- gh other signs. In Marsh's case this is obvious, the displacements no less than his constant reference t
- o the hostility of Cuna men toward foreigners eyeing their women, while the censorship and repression of sexual matters amongst the Cuna themselves if notorious throughout t
- he ethnographic literature, whether in everyday Cuna life or in the double meanings and
- word play in the formalized healing and other chants. Once again the
point to marvel
- at is not simply the poetical and ul
- timately political labor involved in representing the land this way, but also the curious mimetic overlapping between Marsh and the Indians concerning what Freud, in his essay on the uncanny, designated as that
- homey place between the mother's thighs. The labor exercised on behalf of this place is a constant in Cuna Studies, as reference to the most famous anthropological commentary and analysis of the Cuna makes clear-namely, that of the curing chant for obstructed birthing, the Muu-Igala, first published by the Swedes Nils Holmer and Henry Wassen in 1948, and then analysed by Claude Levi-Strauss in 1952. Their interpretations rest on the assum
- ption that the Cuna believe the shaman's spirit-helpers journey into and along the laboring woman's birth canal in search of Muu, the Great Moth
- er. Coming thirty years later into the debate with a good knowledge of the language, Chapin vigorously contests this assumption by arguing (on the ultimately treacherous ground that literality can be separated from the metaphoprical) that the Cuna in fact believe the shaman's helpers travel not along the laboring woman's actual vagina but along a spirit river that s
aps" into becomi
- ng a mimetic spiritual copy of th Department of Education
- e birth canal, a copy crucial to the spiritual architecture of the Cuna world. You can see how curiously complex this all is, what strange paths th
- is mimetic faculty leads one into-not least of all Mr. Marsh whose first chapter, "The Unknown Valley
- ," begins thus: This story properly begins with a sextant "shot" of Mt. Porras on the Pacific coast of Darien. If I had not taken that "shot" I would proba
- bly have made a superficial survey of the region, reported to my employers, H
nd Harvey Firestone
, that there was no suitable rubber land in Panama, and passed on to Liberia or the Phili
ppines. (3) It is this lucky sextant "shot" that reveals to him, capable man of navigating science that he is, that the maps of the Isthmus are incorrect and that an unmapped, unrepresented, and in that sense unknown valley runs along i
ts interior, irresistibly drawing him into it. But why does this valley fasci
- nate hrespond@emrtc.nmt.edu
- im so? He does not know why. Gradually it sw
mages bearing strange powers
of attraction. But why are they so attractive. What is behind the mysterious process whereby
he chucks
