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1. Afraid of Colour? - Afraid of Water?!


So, I thought I'd tell you a bit about the Afraid of Colour? sketching workshops I ran for the Urban Sketchers Symposium, in beautiful Paraty. Things were rather more dramatic than I'd anticipated... 


Even before I left the UK, the weather forecasters were saying that my first and main teaching day was going to be dreadful weather. They predicted heavy rain and they weren't wrong. I had one 3.5 hour workshop first thing and another all afternoon. My allocated spot was lovely -a grassy area by the harbour, with colourful boats...



...and the lovely houses we found all over the historic area, with brightly coloured windows and doors. I guided my group there on Thursday morning and found a nice shady spot under a tree, where we sat on the grass. 

I briefed them in and did a very quick demo of using colour before line (you can read more about the specific exercises of the workshop in my post about the dry-run I did in Sheffield): 



People had just got settled and begun painting when it started - huge raindrops. One, two... then, all at once, a deluge!  

We were SO lucky. I was one of the few instructors whose workshop spot had a rain bolt-hole. There was a lot of flapping and squealing and scrabbling around, gathering up gear, but we all made it under the cover of the empty fish-market before any damage was done.

It was a bit grubby, but housed us all easily and we had views out, so that was fine. 




All around us the rain came down and thunder boomed above our heads. It all added a certain drama and we had a great time. It was a lovely group. The 3 exercises went well and I briefed in the last one with a slightly longer demo piece:



I had been slightly concerned about having enough time, because of wanting to do 3 different exercises, but my spot was so close to the Casa da Cultura (the symposium's base-camp) that we got there in a couple of minutes, so I even had a little time left over at the end of the workshop and squeezed in an impromptu demo of how to use the watercolour pencils, by drawing one of the group Ievgen:



He was one of the symposium's sponsors, from PenUp:





At the end, we took this lovely group shot. Big smiles all round. Excellent.


After lunch, I met group number 2 back at the Casa de Cultura. But as soon as we got outside, we realised we had a problem. Though my spot was just around the corner, there was no crossing the road - it was like Venice!


Now, we had already noticed that Paraty has an unusual relationship with the tides. The streets are all created from huge stones and dip in the middle, enabling the sea to flow in and out. This would originally have been a great way to clean the streets twice daily.

This is more how it usually looks at high tide, an easy paddle, with crossing places at high points:





But that day there was a freak, extra-high tide and things went a bit crazy. All the instructors were in the same boat, trailing crocodiles of sketchers down the narrow pavements, trying to find a way to get to where they needed to be:


It took my group about 15 minutes and in the end involved us walking along the top of a narrow harbour wall, an inch under-water in places, with sea either side! The sky was about to burst again, so we headed back to the fish market. I did my quickie demo again, then people got painting. A few worked out on the grass, but we suddenly realised: the water was still rising and they were now cut off from the rest of us!


They paddled through to join us before things got worse but, 5 minutes later, we saw it was STILL rising and was about to inundate the floor of the fish market. So the whole group had to paddle back out onto the grass again, where we finished the workshop on our own island. 
Some people were fretting about ever getting back to civilisatiion! It was all a bit distracting, but I soldiered on, knowing the tide would go back out eventually. Luckily it wasn't raining, but it was now really windy and we were all freezing (dressed for Brazil, not Sheffield!!).

As soon as we were able, we got ourselves into a cafe to warm up. It was a slightly ragged end to the workshop, but quite an experience all round. Luckily my Saturday morning slot was normal - nice, sunny, Brazil weather, no floods:


Thank goodness. It was so lovely to sit out on the grass to brief everyone in and do my quickie-demo:


I had some really lovely feedback from people about the workshop and the handouts I'd created so, despite a certain amount of interesting adversity, in the end I think it was all a big success. Phew. 

Here I am with my 'sunshine' group: 




Thanks to everyone who opted for my workshop (you always fret that nobody will...). I hope you all enjoyed it as much as I did and picked up at least something from my package of colour tips. I miss you all!

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2. Comment on One Shot by Reaper

Interesting and well written take Noodlebug. In your second to last paragraph you have Jessa watching the blood ooze from her own head rather than her neighbors. Normally I read right past those but that one made me pause and reread. Otherwise, very nicely done.

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3. Comment on One Shot by Reaper

I thought it was strong. The voice in the memory was not as powerful at first but it got there. You made me wonder, then dislike the MC but still think he didn’t deserve what he got. Then at the end I had nothing but sorrow for him even though I was smiling for his simple pleasures. In a quick short work you took me on a roller coaster and I loved it.

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4. A Bed for Kitty

bedforkitty.jpg

A Bed for Kitty by Yasmine Surovec

ISBN 10: 1596438630
ISBN 13: 978-1596438637

Publication date: 23 September 2014 by Roaring Brook Press

Category: Children's Picture Book

Keywords: Cats

Format: Hardcover, ebook

Source: Finished paperback copy from publisher

I dare you not to squee while reading A Bed for Kitty! I adore Yasmine Surovec's Cat vs. Human blog. She doesn't update as often as she used to, but that may be because she is busy making picture books now, and I can't fault her for that! 

Surovec draws upon her extensive cat-mom experience to come up with this adorable picture book. The story is very simple. You can find Kitty sleeping everywhere--in boxes, on books, on random pieces of furniture and clothing--everywhere except her actual bed. Eventually Chloe figures out a solution to get Kitty to sleep in the bed like she's supposed to.

I especially relate to this since it took months before our cat would sleep in the comfy bed we bought for her. This story is true to life! I love this book's design, particularly the endpapers which I think would make brilliant desktop wallpaper. The colors are cheerfully bright, and the humor gently understated. 

For more cat humor, check out Yasmine's blog at www.catversushuman.com.

I received this book for free from Macmillan for review purposes.

alethea_signs_nl2014.png

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5. Comment on One Shot by Augie

Just got back from a wedding and on my way across the country for another one. Funny how folks get exhausted “putting on” the appropriate face at these events. I missed this small community where I know folks by their writing, not by their event appropriate face. I have been reading all week, just no time to respond. Thanks Kerry!

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6. Comment on One Shot by Augie

Man, did I ever laugh picturing this event! These two stupids make me laugh! Thanks k.spicer.

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7. Comment on One Shot by Augie

margi33, thanks for your comments. I couldn’t let the given prompt go away without some Tony and Mo mobster humor! Thanks!

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8. Video Sunday: No. Seriously, Lisa. Hire me.

Howdy, folks.  I have news for you.  Did you have any idea that a children’s literature online show called KidLit TV was in the works?  Nor did I until I stopped by Roxie Munroe’s studio the other day.  She informed me that man-about-town Rocco Staino had been by with an honest-to-goodness film crew to talk to her about this new series. Calling itself, “The video resource for the greater kidlit community” it’s launching this fall.  Here’s the first video so far:

Okay. I admit it. I’m a sucker for cute kids.  Thank goodness they don’t do many lemonade stands in my neighborhood or I’d be without a dime in my pocket.  So when I saw this video about the Dr. Seuss Wants You! Indiegogo campaign, I was hooked.  These gals are trying to raise funds so that their school library can have its very own librarian.  Resist their cuteness if you can!

Thanks to AL Direct for the link.

You know what I love?  Shakespeare.  You know what I love even more than Shakespeare?  Graphic novels.  You know what I love even more than Shakespeare and graphic novels?  Book trailers.  Now all three of the things I love have combined in this trailer for The Stratford Zoo Presents MacBeth.  I have read and loved the book (Lady MacBeth as a spotted animal = brilliance).  Originally premiering on Watch. Connect. Read., do be so good as to enjoy it.

Many of you have probably seen this but the IKEA BookBook ad is rather charming.

Which, in turn, is not too dissimilar from this faux Amazon Prime Air Launch ad.

Thanks to Michael Stusser for the link.

Ooo.  Lisa Von Drasek!  Now that she’s moved to Minnesota (I am not even kidding when I say how envious I am) I don’t get to see her around and about anymore.  Fortunately somebody out there (U of M, presumably) did this kickin’ recording of her conversation with Kate DiCamillo.  For those of you more familiar with Kate, come for the DiCamillo, stay for the Von Drasek.

By the way, this is the first I’ve ever heard of IFLA.  Anyone else out there feel as out of it as me?

Good old Ed Spicer. Not only does he come out for every book signing I do in Michigan but he records my blabberings and puts them online.  This recent posting went up in conjunction with Wild Things but was filmed several years ago.  If you’re interested in me with the talkety talk, enjoy.

Thanks, Ed!

As for today’s Off-Topic Video, I am thoroughly indebted to Dan Santat.  It’s the final ceremony of Star Wars done without the soundtrack.  As my friend Dan McCoy said of it, “Over and above the comedy, this actually let me see Star Wars with new eyes, for the first time in decades, which is amazing.”

Many thanks to Dan Santat for the vid.

share save 171 16 Video Sunday: No. Seriously, Lisa. Hire me.

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9. Comment on One Shot by Reaper

I can only add my voice to the comments about poetry here Bilbo. This was stunning. Your stories always capture but this one set deep hooks really fast. I was drawn in so completely both by the voice and the story. There are echoes of 1984 and after reading your synopsis, Dies the Fire both. Of course you also spoke eloquently to my own personal distaste for giving up freedom to obtain the illusion of safety. The depth to this was magnificent.

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10. Daniel Kehlmann Q & A

       At Guernica Philip Zimmerman has a Q & A with Daniel Kehlmann: Forging the Artist.
       Kehlmann's novel F recently came out in English (to surprisingly little notice so far), but in this interview he also reveals -- shockingly, to me -- that he messed with the ending of Me and Kaminski in the English translation:

I wrote an ending with a lot less pathos for the English version. I didn't really rewrite it, but I cut it down to a few paragraphs, much more minimalistic, sort of a Raymond Carver thing.
       Apparently, you see:
German can take a lot more pathos than English can.
       Aw, come on, Danny, give the Amis a proper dose of pathos and see what happens ..... Read the rest of this post

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11. Comment on One Shot by k.spicer

OT, this was nicely done. I really enjoyed it, it made me smile.

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12. Untranslated ! (?)

       In the Independent on Sunday Christopher Folwer [sic ?] continues their admirable long-running series on overlooked literature with installment nr. 242 -- considering (some of) what still remains Untranslated (into English).
       I am, of course, always thrilled when folks point to the enormous amount of great and interesting literature that has not yet been translated into English; recall PEN's wonderful PEN recommends-page (which they seem to have ditched recently, sigh ...) or Scott Esposito's Translate this Book ! selection at the Quarterly Conversation (and note that some titles from both these lists now are available in English, which is wonderful). However, I'd be more impressed if, for example, Folwer didn't spend a paragraph explaining:

A friend from the Netherlands once told me: "If you want to understand who we are as a nation, you must read Character, written in 1938 by Ferdinand Bordewijk." The Dutch classic concerns a bailiff who tyrannically rules over the slums of Rotterdam, and the ambitious son who becomes a lawyer in order to destroy him. A keystone of 20th-century literature in its own country, it's impossible to find in an English translation. A film version won the Oscar for Best Foreign Film in 1998, but the book is still unavailable.
       I understand that folks may currently be boycotting Amazon.com and hence don't do a simple book search there, but come on, you don't need a fact-checker to know (or at least figure out) that Peter Owen published E.M.Prince's translation of this in 1966, and that Ivan R. Dee reprinted it in 1999; my copy ($7.50 at Strand, purchased August, 2007), pulled from my bookshelf and beside my laptop on my desk as I write this, belies the fact that: "it's impossible to find in an English translation"; see the Ivan R. Dee publicity page, or get your own copy at Amazon.com or Amazon.co.uk.
       And, yes, the Bordewijk may be a Dutch keystone -- but it's a widely-circulated-in-English one, and given how much else really isn't available in English (just from the Dutch: a pile of Gerard Reve, for one; J.J. Voskuil's epic Het Bureau for another; pretty much anything by local favorite A.F.Th. van der Heijden for a lot more ...), well ... not the greatest example.
       Well, at least Folwer has some other nice catches, right ? I mean:
By contrast, Angel Ganivet's masterpiece about the Latin temperament, Idearium Español, remains untranslated.
       Yes ! Where is the translation of that Ángel Ganivet masterpiece ?!??
       Oh ... wait. Right there: Eyre & Spottiswoode published J.R. Carey's translation in 1946, as Spain: an interpretation. With an introduction by R.M.Nadal.
       So, yeah, worst researched (and fact-checked) 'literary' article of the week -- as the only two supposedly untranslated titles he explicitly mentions turn out to have been translated. I hope they get their money back, because that is some beyond-belief shoddy work. (And people complain about 'book-bloggers' .....) And a real disservice and wasted opportunity, because there's so much that really hasn't been made available in English yet.

       (I was going to note that, while Folwer accurately notes that: "The mass of Holocaust literature, novels in Yiddish, Norwegian, German, Baltic, and Eastern European languages remains untranslated", that this is perhaps not the greatest untranslated issue/oversight to be concerned about -- valuable though it no doubt is, there seems to be a reasonable amount of Holocaust literature available in English -- and maybe a peek beyond the merely European (everything Folwer talks about is European ...) is warranted. But, as the above examples show, this article is is no way to be taken seriously, so why bother arguing points like that ..... They should just pull it and kill it and put us out of our misery. And maybe try commissioning authors who have a vague idea of what they're writing about.)

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13. The Birds of Lincoln Heights: How Shitty Things Can Also Be Beautiful

Olga García Echeverría 



There is an elderly man on our block who loves to feed birds. My girlfriend and I call him Mr. Tom because he is not much of a talker and "Tom" is pretty much what we could get out of him. Every morning, at around 7:00 AM, Mr. Tom drives his Cadillac to the small "park" in the middle of our street. I say "park" in quotes because it is more like an island of grass with some palm trees, benches, and a sandbox.

Mr. Tom only lives a few houses away from this island of grass and sand, but he needs the car to transport the huge sacks of bird seed that he unloads from the trunk. After Mr. Tom has unloaded the sacks, he drags them to the sandbox, opens them, dumps them, and then carefully proceeds to rake the seeds into the sand, creating ripples and patterns on the ground. Mr. Tom is very systematic and serious when he does this. Once, our dog ran into the sandbox while Mr. Tom was raking, and he got terribly bothered, as if someone had just ruined a masterpiece he was creating. All we could do was apologize profusely and try to explain to our dear little dog that the park and the sandbox were off limits in the early mornings.

Because I don't want to bother him, I have always hesitated to ask Mr. Tom why he does what he does. Yet, it's been a lingering question in my mind since I moved here four years ago. Why do you feed the birds? I imagine the cost of feeding so many pigeons on a regular basis costs a pretty penny. This past Monday morning, as Mr. Tom was packing up and getting ready to leave the park, I rushed over to greet him. He was, as always, both civil and curt. Good morning. Goodbye. It's as if he's on a mission, and he doesn't have time for chitchat or bullshit.

Excuse me, can I ask you a quick question? I blurted out as the pigeons swooped around us, enjoying their morning seeds. He was already in the driver's seat and getting ready to start his car, so I did not wait for a response. Why do you do it? Feed these birds every morning?

He paused and looked at me as if the question had caught him off guard.  I like birds, he said turning on his ignition.

For a few seconds his words hovered in the air between us and I thought that was all I was going to get, but then he added, When I first moved to this neighborhood 20 years ago, the birds around here were so starved they hardly had any feathers. They have plenty of feathers now. Some people feed stray cats. Others dogs. I feed birds. Have a nice day, he said as he waved goodbye and began to drive away.

Thanks to Mr. Tom I call our block The Pigeon Capital of Los Angeles. Often when I leave for work in the mornings, there are dozens of birds perched on telephone wires and more dozens circling the sky. So many well-fed pigeons bring forth the hawks, who cruise the sky regularly, waiting for the right moment to strike. Then there is El Arbol de Las Palomas, where about a half dozen doves hang out and nest. Our street is literally the land of rustling wings. And at times, it is the land of gangs of birds, perched high, gawking. It's reminiscent of Hitchcock's The Birds, which is one of my favorite movies, so I don't much mind the ominous quality of having so many winged creatures looming.

The downfall, though, is all the bird shit--white-greyish airborne turds that fall like miniature bombs and splotch whatever they touch. Few on the block escape these droppings. Depending on where we park or which way the winds blew (do winds actually blow in LA?), our cars may or may not get plastered. I used to get angry when my car got bombed. Bird shirt calcifies very quickly under the LA sun, and it eats car paint. 

It's a pain to have to be wiping bird shit on a regular basis, but I admire Mr. Tom and his 20-year devotion way too much to complain or ask him to stop. Feeding the birds of Lincoln Heights is his ritual. Maybe it's what keeps him alive or feeds his happiness. It definitely keeps the pigeons and doves in our neighborhood happy, and by extension the red-tail hawks. And despite the caca-inconvenience, I cannot deny how spectacular the sky looks when so many pigeons are flying in choreographed circles, swooping down to the sandbox and then back up into the urban sky.





 
 





 


 
 
 
 
 
 
 
 
 


 
 
 


*An earlier version of this blog was posted at wingingitinla.blogspot.com

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14. Larger than line, signed and doodled

from the big sketchbooks of Mattias Adolfsson a 24 page over-sized booklet (6 double sided posters i.e 12 images) with removable elastic band binding and removable title and colophon sticker:

all copies ordered in September are signed and doodled!

(38$ with worldwide shipping)
http://mattiasa.blogspot.se/p/larger-than-line.html

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15. Querying

A year ago I had my MS done and all ready to push to the publishing world. Carol Lynch Williams offered to give it a final look-over.

As if that wonderfully crafted piece could be found to be deficient.

It was.

My writer’s group has been poring over it ever since and I now find myself ready to share it with the world. As I’ve learned a bit on this next aspect on the writing adventure, perhaps others would like a primer on querying.

The information below applies to agents more so than editors. I’ve come to understand that most editors would prefer to work with agented writers and thus, I choose to concentrate my efforts there. I assume the same suggestions would likewise apply to publishers. 

Rule number one is to write a killer book. That’s a tough one. There is some very good kid lit out there. Is mine Newbery award caliber? Okay, at least it’s a darn good story and I’m proud of it. I think I’ve got voice, good characters, and a nice story arc. I am biased, but think it is worthy.

Rule number two is to write a killer query. That, too, is a tricky one. It doesn’t take nearly as long to write as the book, yet many writers cringe at the thought of it. There are differing opinions on the format it should take. AgentQuery.com has a three paragraph formula and they say “don’t stray from this format.” Interviews with agents suggest straying. Some like cutesy and clever (you do want your query to stand out from the multitude), others want it to look professional. 

As Nathan Bransford says, “A query letter is part business letter, part creative writing exercise, part introduction, part death defying leap through a flaming hoop… In essence: it is a letter describing your project.” What most agents want to see in a query is the genre, word count, a short summary, and information on your writing credentials. A hook, or teasing information similar to a book’s jacket cover is not uncommon. A synopsis would cover major plot points and how they are resolved. The goal of the query is to pique the agent’s curiosity and get them to ask to see more.

Research, a vital step in the query process, should not be skipped. It is important to know if you and your work will mesh with the agent and agency. Before wasting an agent’s time with something they are not interested in, learn what it is they and their agency represents. Determine what their submission policy is. There is variety within them. Along with the query, they may request a synopsis, the first five pages, first three chapters, first twenty pages, a writer’s bio, a book proposal etc., either attached or pasted into the body of the email. You don’t let the great American novel never see light of day because the query, unread, hit the trash folder on a technicality. Representation is a business decision. You want get a feel for how you and the agent will work together will move the project along toward publication. 

This a scant look at the query process. Below are sites one can go for in-depth understanding. Don’t fail to follow the links found on these pages. Sites, in addition to those mentioned above, include: Query Tracker, Preditors and Editors

Once you’ve written the perfect novel, Nathan Bransford says to “write the best letter you can, be yourself, don't overthink it too much.” I believe I’ve done that.

Except for the overthinking it part.


(This article also posted at http://writetimeluck.blogspot.com)

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16. Peace treaties that changed the world

From their remotest origins, treaties have fulfilled numerous different functions. Their contents are as diverse as the substance of human contacts across borders themselves. From pre-classical Antiquity to the present, they have not only been used to govern relations between governments, but also to regulate the position of foreigners or to organise relations between citizens of different polities.

The backbones of the ‘classical law of nations’ or the jus publicum Europaeum of the late 17th and 18th centuries were the networks of bilateral treaties between the princes and republics of Europe, as well as the common principles, values, and customary rules of law that could be induced from the shared practices that were employed in diplomacy in general and in treaty-making in particular. Some treaties, particularly the sets of peace treaties that were made at multiparty peace conferences — such as those of Westphalia (1648, from 1 CTS 1), Nijmegen [Nimeguen] (1678/79, from 14 CTS 365), Rijswijk [Ryswick] (1697, from 21 CTS 347), Utrecht (1713, from 27 CTS 475), Aachen [Aix-la-Chapelle] (1748, 38 CTS 297) or Paris/Hubertusburg (1763, 42 CTS 279 and from 42 CTS 347) — gained special significance and were considered foundational to the general political and legal order of Europe.

This interactive map shows a selection of significant peace treaties that were signed from 1648 to 1919. All of the treaties mapped here include citations to their respective entries in the Consolidated Treaty Series, edited and annotated by Clive Parry (1917-1982). (Please note that this map is not intended to be an exhaustive representation of the most important peace treaties from this period.)

Headline image credit: Dove. CC0 via Pixabay.

The post Peace treaties that changed the world appeared first on OUPblog.

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17. Comment on One Shot by k.spicer

Nice take Margi, I like science fiction and techno so this was right up my alley, and you did it well.

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18. Twelve Dancing Unicorns, by Alissa Heyman | Book Giveaway

Enter to win a copy of Twelve Dancing Unicorns, written by Alissa Heyman and illustrated by Justin Gerard. Giveaway begins September 21, 2014, at 12:01 A.M. PST and ends October 20, 2014, at 11:59 P.M. PST.

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19. Comment on One Shot by k.spicer

Jay this was an awesome piece of writing. Gory yes, but spot on with character and style. I may have known your Frank though…and this would have been exactly what he would have done…this one was a little too familiar for comfort. Well done as usual!

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20. Heather Sappenfield's THE VIEW FROM WHO I WAS

A colleague, Trish, wrote to ask me if I'd seen Heather Sappenfield's The View From Who I Was. She said it is set at a place called American Indian Preparatory School, modeled on the Native American Preparatory School. Trish didn't know it, but that school means a lot to Native people.

I had not heard of the book, so looked it up and saw that an ARC (advance reading copy) was available at Net Galley (anyone can sign up to read ARC's via Net Galley). The View From Who I Was is due out in January. The description of the book is unsettling. Here's the first paragraph:

Sometimes the end is just the beginning At Crystal High's Winter Formal, Oona Antunes splits in two. Her disembodied spirit watches as her body leaves the dance and tries to freeze to death. Three days later, she wakes in the hospital missing fingers and toes, burdened with the realization of what she's done to her mother and father.

But it was the second paragraph that got my attention:

When her school counselor invites Oona to join him at a Native American school, she becomes immersed in a foreign world where witches, talking rocks, and minor deities are reality. Oona discovers that if she is to heal, her father must also heal. But are his problems more than they can handle?

NAPS was, and is, a special place to us. Located near Santa Fe (remember--I'm from Nambe Pueblo, which is near Santa Fe), it was designed to provide gifted Native high school students with a culturally supportive education from which they would go on to college. I know people who worked there, and I know students who went there, too. I started reading, making notes as I went.

Far too often, Native people--or some semblance of Native people--are used by people who care only for their romantic notions of who we are. Mascots, of course, are one example.

In the Acknowledgements, Sappenfield says she went to NAPS twice. Those visits weren't enough to give her a meaningful or grounded respect of who we are... In The View From Who I Was, there are a lot of romantic notions that ultimately serve as the turning point in the protagonist's life.

I hate that NAPS and kids there were used 
by Sappenfield for this book. 
It feels like a violation. The school and 
kids are only a magical device that 
serves the white protagonist. 

Soon after learning about the book, I learned that the description at Net Galley is an old one that no longer describes the book. Frankly, I was relieved. But when I read the book, the description at Net Galley (also at Amazon and GoodReads) struck me as accurate. There is stuff about witches, and there's a talking rock...

As indicated, I read an ARC (advanced reading copy), which--in theory--means that there is still time for the author to revise. However, I think the errors indicate a fundamental lack of understanding, knowledge, and respect that would prevent the book from being revised in such a way that it would be ok.

After reading the ARC, I talked with a former NAPS teacher and student. The student, in particular, was troubled by how the school and teachers are misrepresented. It was special to her. Since her time there, she said, there's been nothing written about it. She hates that this book, with these errors, might be the first thing about the school that people read.

Here's my notes on the parts of the books that are about Native people/culture, with my thoughts in italics. I've included comments from the student (C) and the teacher (A).

You'll see places where I use "Oona/Corpse" and "Hovering Oona" when I'm talking about the protagonist. It is a bit confusing overall. The protagonist's name is Oona. As the book opens, Oona's spirit splits in two. The part that stays in her body is called "Corpse" by the part that left her body and hovers nearby. The story is told to us by the part of her spirit that hovers. Hovering Oona has control over whether or not Oona/Corpse is going to express or act on emotions. Oona/Corpse isn't aware of the Hovering Oona.

p. 14
Murial (Oona's mom) likes to decorate their swanky home in Colorado using Native artifacts. There's a peace pipe, kachinas, moccasins. 

Wondering about the back story for these items. I wonder where Oona's mom got them? She could have gotten them online, but those would be fakes. I wonder if Oona's mom knows about the American Indian Arts and Crafts Act? (Note to readers: Do go read that act. It is important and protects consumers from fraud, and, it also protects Native artists for whom their art is their livelihood.) 

p. 16
Prior to the suicide attempt, Oona is with Mr. Handler (her school counselor) at a school leadership conference. They're at a session put on by Native students from the American Indian Preparatory School. The school counselor has spent time at the school prior to this. In the session, a Native guy with a crew cut introduces Dr. Benson, who is the school's "flute master." He plays the flute to open their session. 

It is plausible that there would be someone on flute opening a session, but not probable that the school would have a "flute master." Pop-culture tells us that when you have Indians, you gotta have flute music. They kind of go together in white peoples minds. Though many Native nations use flutes, they're over-used by outsiders who want to signal "Indian" to an audience. Invariably, it gives people goosebumps (as it does to Oona). Flutes used that way are even the butt of jokes amongst us. Having it open this conference presentation made me shake my head. It appears later, too, in a gathering at the school. I asked C (student) about it. She said they'd have morning openings each day where announcements were made. Someone would pray in their Native way, but no music. 

The row of Native students sits with bowed heads. 

Not clear if they were sitting that way when the flutist was playing (as though it is a prayer), or, if they are sitting that way as the Navajo girl is introduced and speaking. Bowed heads suggests a prayerful moment, but overall it doesn't sound right to me.  

p. 17
The Native guy with the crewcut introduces a Navajo student, Angel Davis, who is "of the Fort Defiance Navajo" and then Angel takes the stage and starts talking. 

Generally speaking, a Navajo person takes care (in presentations) to introduce themselves according to fairly standard protocols. See the first few minutes of this video for an example. At conferences, those first few minutes would be followed by a translation (into English) of what was just said. Angel doesn't use the protocol before moving into her very-Indian presentation. 

Angel's presentation is about five feathers she has with her on stage. She talks about how she got each one:
Angel's speech was slow, yet soft, lilting: "I hold in my hand five feathers." She held up her hand and out the sides of her fist were the ends of long feathers. "Gifts from my grandfather. From his headdress. An eagle feather for each good thing I've done." Angel read about each of those good things: graduating middle school, helping her brother when he had mono, attending the American Indian Preparatory School, far from home, completing a summer writing program, even farther away. She ended with reading at this conference. She didn't candy-coat things, she just described how each challenge she didn't want to do at first, and after, her grandfather would call her out behind their house, place his hand on her shoulder, tug a feather from his headdress, and give it to her.
There's a lot wrong with that passage. First, headdresses are not part of traditional Navajo attire. They are worn primarily by Plains tribes. As written, it sounds like Angel's grandfather wears it all the time, or, that he put it on to do this feather-giving-ceremony where he takes a feather out of his headdress. It doesn't work at all. When a Native person is given a feather to mark an accomplishment, it isn't taken from an existing headdress. And, when feathers are given, it (or how it is done) generally isn't something they talk about to outsiders in the way Angel does. It is possible, but not plausible. 

p. 18/19
Oona listens to the next speaker who talks about his "costume" with its "fringe, beads, and feathers" and how he goes to powwows, where he dances for his grandma and his ancestors. Oona thinks "Was he kidding? The guy wore a white Oxford shirt with short sleeves and a tie." 

It isn't likely that he would have said "costume" or "fringe, beads, and feathers." He would more likely have said "regalia." He does the powwow circuit, it sounds like. He dances for his grandma and ancestors. Dancing for his grandma and ancestors sounds right to me. Does Oona think he can't be legit because he's wearing a shirt and tie? Or, is she being snarky about who he dances for? Either way, there's also a feeling that these kids are richer than Oona, with all her material wealth, is.    

p. 93
Mr. Handler invites Oona/Corpse to go with him to the Native American school, where she can help juniors fill out college applications. (Later, we'll learn that her help is specific to navigating websites.) 

That sounded ok to me, but when I was talking with C about the book, she asked me what Oona was going to do at the school. I told her, and she laughed, saying they were tech savvy and didn't need help like that. 

p. 99
Murial says that she wanted to be anthropologist because she loves Indians. 

That love-of-Indians is pretty widespread and as such, is the subject of much writing amongst Native people. Three resources to read/listen to are Kate Shanley's article, "The Indians Americans Love to Love and Read" , Vine Deloria Jr.'s Custer Died For Your Sins--especially the chapter on anthropologists, and Floyd Red Crow Westerman's Here Come the Anthros, based on Deloria's chapter. 

p. 103/104
More flute music. It appears several times throughout the story. 

See comments about page 16.

p. 108
Oona/Corpse is with Mr. Handler. They're approaching the grounds at the Native school. Before they get there, she sees faded house trailers (one with plywood covering window) and rusted out cars.
Two Indian kids scampered around out front, one in just a diaper, the white of it against this world, against his skin, seemed unreal.
How does protag know those are Indian kids? The school is not on a reservation. The community by it is not Native either. That the two kids "scampered" also stands out. Animals scamper. Little kids, too, the dictionary says, but given the overwhelming associations of Indians-as-animal-like, seeing it here gives me pause.

p. 111
At the school, Oona/Corpse is greeted by Louise, who is "a stout, toffee-tinted woman in a purple broom skirt and a white blouse." She has ebony hair that she wears in a bun that is clasped with a beaded barrette. 

I didn't note what words Sappenfield used to describe skin tones of Oona's mother or Mr. Benson, or Ashley (her friend at school).  Later on, Angel is going to ask Oona if she is part Native (Angel says "an urban Indian") because Oona's skin tone is olive. Of late, there have been several discussions online about words used for skin tones, when and how they're used, and who is using them.

p. 112
Back in the car, Mr. Handler and Oona/Corpse drive to the part of campus where their rooms are. As they drive, she sees "a white woman in a blouse and jeans and an Indian man with a long braid...". 

How does she know the woman is white? Oona's assumption is that all Indians have darker skin and hair, so this woman must be white. That is an incorrect assumption. Later, Angel and Oona have a conversation about skin tones. 

p. 113
Mr. Handler tells Oona/Corpse he's there to help counsel the kids at the school:
They're the kids who want to go on to college. These are not your average Native American kids." 
He backs off from that statement, saying
"Scratch that. They're just kids. Trying to figure things out. Like you."
I'm glad he backed off but what did he back off from? Did he mean that an average Native kid doesn't want to go to college? I really don't know what to make of that exchange.  

They park the car and get out. A "flock" of Indian students approach. 

I can't recall what words author used to describe groups of kids at Oona's school in Colorado. Was flock used there, too? Problem with flock is similar to scamper.

p. 114
A boy greets Mr. Handler by calling him "Lone Ranger." And then:
"He no sabe," another one said, and they all laughed. 'No know,' I realized; Tonto had been disrespecting that white-masked man, and I'd never had a clue.
That doesn't make sense to me. The line Tonto uses is "kemo sabe" -- not 'he' or 'no'. Sappenfield wants us to think that Tonto was saying "he no sabe" and as such, was dissing the Lone Ranger. Does Sappenfield now know what Tonto said? Am I missing something myself?! 

That part aside, the banter between the kids and Mr. Handler is easy going and reflects relationships I've seen between Native kids and white teachers and staff who have established a warm relationship.

p. 119
Oona/Corpse and Mr. Handler go to dinner and sit with the staff and teachers. Oona/Corpse is introduced to Dr. Yazzie, the headmaster. He is the guy Oona/Corpse saw earlier--the one with the braid:
Now Corpse saw the symmetry of his forehead, cheeks, and chin, a honey-tinted movie-star face, smooth but for creases at his eyes.
Ok. A super handsome dude. Yazzie, by the way, is a Navajo name. 

As they eat, Dr. Yazzie tells Mr. Handler:
"You know the statistics, Perry. Half of them can't handle the college world and drop out."
Mr. Handler asks about students. Davina has done ok. Louise posits that Davina's aunt has been a good role model for her. That aunt is a sergeant on the Navajo police force. When Mr. Handler asks about Cindy, Louise replies:
"Her father died." Louise's mouth, which arced down naturally, stretched down in a real frown. "Her mother had to get a job, so Cindy went home to help out with the kids."
"Poor girl," Mr. Handler said. "She was so smart."
Louise nodded. "Yes, a waste. Her father's death was a waste too. Put his truck in the ditch. Drunk. Tried to walk home on a frigid night. They found him sitting, frozen, at the entrance to their driveway. Apparently neighbors were driving past, waving."
A laugh burst from Ms. Cole. "Sorry. I hadn't heard that last part."
I found that conversation troubling. It is plausible that Louise would think "waste" but it isn't plausible. The teachers and staff at NAPS were especially supportive of Native culture and values. That a Native kid would step up to help her family would not be characterized as a waste. That neighbors drove past and waved at the body of Cindy's dad... Is that plausible?! It strikes me as incredibly offensive to imagine, let alone share, or laugh at. Louise and Ms. Cole strike me as horrible people. When I told C (student) and teacher (A) about this, they both felt that this was a misrepresentation of the teachers and staff. It strikes me as a 'fit' with government boarding schools were the framework for them was "kill the Indian and save the man" but definitely does not fit with NAPS. A quick note about Louise's mouth, which "arced down naturally" -- Angel's does, too. Weird. 

Mr. Handler then asks about Roberta:
Louise laughed. "She skipped that summer internship you arranged at the hospital. Didn't even call to let them know."
Louise goes on to say that Roberta is 18 years old now, and
"She took a job as a stripper instead. Still goes back and works weekends. Calls herself Destiny."
Mr. Handler scans the cafeteria and sees Roberta. Oona/Corpse sees her "shapely back". The next line is Hovering Oona's voice:
I had an image of Roberta in a string bikini, slithering along a pole over an audience of salivating men, some hungrily waving dollar bills.
That is another very troubling part of the book. Why did Sappenfield create this particular characterization for Roberta?! 

Hovering Oona looks at the kids in the cafeteria and thinks
these weren't the people we'd imagined inhabiting that flute music. The ones who'd made us feel poor. Maybe the bullshit had been those conference readings.
Ok... so Roberta is meant to humanize Native people?! 

p. 122 
Closing out this scene in the story, Mr. Handler says that he's read statistics (about Native people), but that "the reality is a lot harder to swallow." 

So--the reality is one girl who has done well, one who has gone home, and one who is a stripper? 

Dr. Yazzie, studying Oona/Corpse, puts his hand in his pocket.

It seemed an odd detail at that moment. Later, we learn that he keeps a rock in that pocket. It talks to him. 

After dinner, Oona/Corpse and Mr. Handler head to their rooms. As he says goodnight to Oona, she sees him swallow and his Adam's apple goes up and down. Oona/Corpse wants to say she's sorry about those kids, but she doesn't, because Hovering Oona stops her. 

p. 124-129
Early morning, Oona/Corpse goes out on a trail where she'll get cell phone reception. She calls her boyfriend. After the call, Angel comes along the same trail. She tells Oona that she's "greeting the sun." As she goes on her way, she calls back "I dreamed of you three nights ago." 

p. 130
Angel asks Oona if she's "an urban Indian" who is "from the city" and that "maybe doesn't know traditions, Indian ways." Surprised, Oona asks Angel how she could be Indian (appearance-wise). Angel tells her there's "a lot of mixed-blood or northern Indians here that don't look Indian." 

That is an interesting passage. I'm glad to see appearance being addressed. 

p. 131 
Angel tells Oona/Corpse about photographers that want photos of kids who look Indian. She also talks about how people like to visit Indians to "feel like they've done a good deed or something."

Another interesting passage, and accurate. It is ironic, too. It demonstrates that Sappenfield is able to have her characters speak to outsider use of Native people for their own benefit, but, with the way she uses Native culture in her book, doesn't understand that she's doing precisely that with this book.

p. 132
As they talk, Angel looks at Hovering Oona on Corpse's shoulder. 

As the book progresses, we learn that Angel and Dr. Yazzie can see Hovering Oona. And, in a passage that returns to imagery of Roberta as a pole dancer, Roberta walks through Hovering Oona's spirit and has a reaction that tells us that she, too, has ability to sense Hovering Oona. That makes them mystical or magical. It might seem cool a lot of people, but it plays on stereotypes! Not ok. 

p. 137
Oona/Corpse goes up the trail behind the school and comes upon Angel, kneeling in a clearing. Oona gets behind a branch and watches Angel, who is chanting. She turns north, west, south, and east. She rises and calls out to Oona that she doesn't have to hide, and asks her if she's spying on her. Oona says that, in addition to wanting to know more about the dream, she wanted to see what greeting the sun was. Oona asks Angel why she does it, and Angel says it is "showing him I'm ready for the day. And worthy."

That is unsettling. I understand that curiosity, but honestly, it is creepy and voyeuristic. I'm curious about the back story for it. What is Sappenfield's source? Is that something a Navajo girl or person actually does? Is it accurate? Is her source the Navajo girl she named in the Acknowledgements at the back of the book? Did she see that girl praying? Did she ask that girl if she could join her? 

If yes, there's a huge power dynamic in that request, and it is entirely inappropriate. In universities, there are research protocols that do not allow vulnerable populations (youth) to give permissions like that because they don't have the experience/knowledge/wherewithal to say no. Increasingly, tribes are asking writers to go through similar tribally-based protocols when they are there for research purposes for stories. I'm pretty sure NAPS administrators would not have given the author permission to do this. 

p. 139
Angel and Oona talk for a while. Oona tells Angel that she had tried to kill herself. Angel nods, saying
"I thought you looked like you'd been dead."
This is another manifestation of the stereotypical mystical Indian who sees and knows things...  

p. 142
At breakfast Oona/Corpse asks Angel what she saw that made her think that Oona had been dead. Angel shrugs her shoulders and looks at Hovering Oona. Oona/Corpse says 
"If I'd said I was an urban Indian, would you tell me?"
Angel's face hardens and she gets ready to leave. Oona presses her, asking if she can join her to greet the sun. Angel sighs and asks "Do I have a choice?" Oona/Corpse seems to be developing an awareness of Hovering Oona.

With Oona's question, it seems to me that Sappenfield knows that there are things that are guarded. The way she handles all the spirituality in the story tells me that she doesn't care about anything that Angel or Native people might be guarded about. 

After Angel leaves, Oona overhears two white teachers talking. One says that teaching there has 
"been a wild ride, and I've never been able to forget, even for a minute, that I'm an outsider."
She goes on to talk about her first week at the school, when a girl went to her room (teachers live on campus): 
"...whimpering about witches in her room. It was the middle of the night, for God's sake, and I tried to calm her. I mean, witches? I eventually got her to sleep, she spent the night in my room, and in the morning she seemed fine. At lunch Yazzie took me aside. Apparently I'd handled it all wrong. Made a fool of myself. When a student has witches in her dorm room, you inform Yazzie immediately, and they call a medicine man to come purify it."
 Ah! There's the part about witches that the blurb on Net Galley refers to! 

The two teachers commiserate about feeling like outsiders.  

Similar to the question about Angel's prayer, I'm curious about the source for this part about witches and medicine men.

p. 145/146
The next morning, Oona/Corpse joins Angel in her greeting of the sun. Though she moves in the same ways that Angel does, she isn't listening to Angel. Her thoughts are about her parents, her suicide, and her dad, in particular. She whispers to Hovering Oona and seems to be gaining insights into her family dynamics and her own well-being.

Again: what is the author's source for the way that Angel is shown in her movements? Turning to N/S/W doesn't jibe with what I know of the greeting that Navajos do at dawn. Some nations do have a directional greeting. In this part of the story, readers assume the voyeuristic gaze that Corpse had earlier. As a Native woman, this part makes me uncomfortable. I don't think author imagined a Native reader, or Native views on exploitation of Native spirituality.

p. 150
Dr. Yazzie talks with Oona/Corpse, telling her that it looks like she's had a hard time. She says "Don't tell me you can see I've died."  He says that it isn't hard to see, and then nods towards her shoulder where Hovering Oona is perched. He tells her:
"I have a rock in my pocket. It speaks to me." 
And,
"It tells me you're a good person. That you're going to be ok." 
Clearly, Dr. Yazzie is a mystical Indian, too. This is the talking rock of the Net Galley blurb.

p. 154
Corpse goes to "Circle" which is a gathering that happens once a week. Mr. Handler sits beside her. She tells him about Dr. Yazzie's rock. They're seated in chairs arranged in a circle. Dr. Yazzie comes in and sits on the floor in the center of the circle. Dr. Benson (the flute master) rises from his chair and plays. All heads are bowed. Corpse gets goosebumps and then comes fully aware of Hovering Oona's view, and how Hovering Oona "constantly reasoned, doubted, judged" Oona. Oona/Corpse whispers to Hovering Oona that she has to stop. Oona/Corpse reaches to her chest, to the "slice" through which Hovering Oona had left at the start of the story. Hovering Oona darts down and enters but doesn't like it in there and takes off again. When the lights come back up, everyone is staring at Oona. 

Oona is definitely healing, and it is due in large part to these mystical Indians and their flute music. My guess it that people will dismiss my concerns. Overall, I can hear them say, this is a book about healing from suicide. How that happens, to them, doesn't matter. It reminds me of so many books. Cole in Touching Spirit Bear is healed thru similar Indian ways. In that story, he comes to terms with his bullying behavior. It is top of many lists about bullying. The stereotyping of Native people doesn't matter to people who are intent on using the book with bullies.  People are staring at Oona, we'll learn later, because they saw Hovering Oona.

p. 164
Another mealtime. Oona/Corpse is sitting with the kids, where they are talking about William's time at a summer camp at Harvard. People said to him "I didn't know Indians wore normal clothes." Oona says "Seriously? You believe they knew that little about Indians? That's impossible."

It is odd that Oona is incredulous. Recall she was wondering about the kid at the conference who was in a shirt and tie? That aside, her remark is interesting given what she says next about mascots.

The conversation moves to a discussion of the Washington DC pro football team mascot, the Cleveland Indians logo, and, the Chiefs. William says "Headdresses? Just feathers are religious for us." They laugh, and Corpse laughs with them but thinks to herself that it isn't funny at all, and wonders why she never noticed these things before. 

Not having noticed problems with mascots before sounds a lot like the person at Harvard who wondered about Indians wearing normal clothes. It is hard to know just what to make of the things that Oona thinks and says.   

p. 178
Oona/Corpse tells Angel there's no water there, but Oona tells her there is, under their feet. She goes on:
"In Navajo tradition, we have Tonenili. He's responsible for rain, sleet, and snow. He also causes thunder and lightning. Often at ceremonies he's there in a costume of spruce branches, playing the part of a clown. He sprinkles water around. Especially during night chants. Maybe he's been speaking to  you, trying to heal you."

This, I think is the "minor deity" of the Net Galley blurb.  I'm doubtful that Angel would have told Corpse that much detail about Tonenili, but as before, what is the source for this? That the word "costume" is used makes me think that the source might be an anthropology text written by an outsider. 

p. 183
At breakfast, Oona/Corpse is with Angel. Oona sees Dr. Yazzie with his hand in his pocket and starts wondering to herself about the rock. Angel says "What?" Oona says "nothing."

Does Angel's "what" to Corpse suggest that Angel can hear her thoughts? Maybe Oona was not wondering to herself. Maybe she was actually speaking her thoughts aloud. 

p. 185
Angel and Oona/Corpse go for a hike. Oona asks Angel about the girl who had a witch in her room and learns that the room she is in was that girl's room. Oona asks Angel:
"A medicine man cleansed my room?"
Angel nodded.
"Does that stuff linger? Like could his power cleanse me?"
Angel seemed to sort out her thoughts in the road ahead of them. "When you first came here, you scared me," She looked over her shoulder, right at me [Hovering Oona]. "I worried you might have the ghost sickness and you might take me with you."
"Me? Is a ghost like a witch? Is that what that girl saw? Is that why everyone was staring at me?
"It's complicated. It's not good to talk about these things. They have power."
"Do you think a medicine man could cure me? My hands and feet have been tingling since Circle."
Angel tells her that she doesn't think Oona needs a medicine man anymore because she's healing herself. 

I don't know where to start in analyzing that conversation. Angel shares information but also says it isn't good to talk about these things. She's right--Native peoples guard some things very carefully, but she chose to share some of it with Oona. Lucky for Oona! As before, I wonder about Sappenfield's source for this material. 

p. 185 
On their hike, Angel holds out an eagle feather to Oona and says:
"This is for all the things you've survived."
No! Angel can't legally give Oona an eagle feather. It is illegal for people who are not Native to have eagle feathers. Info here: http://www.fws.gov/eaglerepository/  This law is info 101 to Native people, and especially those who would be at NAPS.


-----

At that point, I stopped taking notes. I did read it, all the way to the end. Though the book goes on for another hundred-plus pages, the story location shifts when Mr. Handler and Oona leave the school. They were there for one week. Angel and William return at the very end, at Oona's graduation. 

There's more analysis to do--the depictions of Gabe (Oona's boyfriend) and the family maid (she's Mexican), and the use of Spanish in various places. Some of it doesn't sound quite right to me. I'll close this post with something I said earlier:

I hate that NAPS and kids there were used 
by Sappenfield for this book. 
It feels like a violation. The school and 
kids are only a magical device that 
serves the white protagonist. 


It isn't "just fiction" that Sappenfield, or any writer is doing, when they write a story. Some fictions affirm existing stereotypes. Some create new problems for Native people to deal with. It doesn't have to be that way. Writers---you can do better. Editors---so can you! 

Last: If something I've said is unclear (or if there are typos!), do let me know. I welcome your question, corrections, and comments.  

Editor's Note: The original post for this review had an error in the title. This is a reposting of the review with the correct title (the word 'where' was replaced with 'who'). 

0 Comments on Heather Sappenfield's THE VIEW FROM WHO I WAS as of 9/21/2014 8:03:00 AM
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21. 7-Imp’s 7 Kicks #398: Featuring Ninja Cat Vs. Angel Cat

Hi, dear kickers. The illustrations I had planned to share today aren’t up, because I had some issues with the image files. Well, most of the images are fine, but two of them are not, so I’ll just wait. I’ll get that fixed soon (I hope) and post about the book another day.

But since posting without images is just not something I can tolerate here at 7-Imp, I’m sharing a piece of art my 10-year-old made. She and her sister are all the time drawing ninja cats, and this particular image cracks me up. It’s the age-old narrative of good vs. evil. This time it’s Ninja Cat vs. Angel Cat. Who will win?

Note for any new readers: 7-Imp’s 7 Kicks is a weekly meeting ground for taking some time to reflect on Seven(ish) Exceptionally Fabulous, Beautiful, Interesting, Hilarious, or Otherwise Positive Noteworthy Things from the past week, whether book-related or not, that happened to you. New kickers are always welcome.

* * * Jules’ Kicks * * *

Forgive me for this super short post, but I’m going to let kicks 1 to 7 be sleep. Sleep when you really need it. I’ve had a long, busy day, and I’m going to put myself to bed.

But please do tell me: What are YOUR kicks this week? I always enjoy reading them.

0 Comments on 7-Imp’s 7 Kicks #398: Featuring Ninja Cat Vs. Angel Cat as of 1/1/1900
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22. Question of the Week: Do You Listen to Music While You Read?

Hey everyone! Clara Kensie here. A few times a month at Adventures in YA Publishing, I post a question for you and the Adventures in YA team to answer. The questions cover all topics important to writers and book lovers: craft, career, reading, books, and more. Join the discussion!

Question of the Week:

Do you listen to music while you read?

photo credit: Xanetia via photopin cc

Katharyn Sinelli: Hmmm. I don’t think the theme song to Team Umizoomi counts as a playlist per se. I usually read whenever I have a moment. If I’m really into a book, that can be when I’m waiting for my food at the deli. Most often these days I’m reading late at night in bed so it’s pretty quiet.

Lisa Green: Oooh. I don’t purposely listen to anything while I read because I will be totally sucked into the story and tune out everything else. On the flip side, though, nothing bothers me when it comes to my surroundings when I read. It’s all about the book, baby! Kind of odd when I think about how much I like playlists when it comes to writing.

Alyssa Hamilton: I don't listen to music or anything at all but I can easily do it. I find that because I'm reading in every spare second I have, I've learned to be able to still be aware of my surroundings and follow along with things even if I'm absorbed in my book.

Martina Boone: I can’t listen to anything with lyrics when I read any more than I can when I write. The words conflict. But I do love listening to instrumentals, as long as the music is soft. The problem is that I can’t predict where someone else’s book is going to go the way I can with my own book, so if the mood of the music is too different from the emotional tone of the book, I end up getting irritated and it effects my enjoyment of what I’m reading. As a result, I usually don’t listen to music when I’m reading either. Sad, right?

Clara Kensie: I love the coziness of reading on a rainy day, so sometimes I’ll fake that mood by reading to a thunderstorm playlist on Spotify. Also, pumping music directly into my ears helps me block out distractions, especially when I’m trying to read in a hectic or loud environment, such as my kids’ sports practices and play rehearsals. I’ve bookmarked a few reading playlists on Spotify that I like to listen to, and I've even made my own reading playlist for Spotify. It has 24 songs and it’s 97 minutes long. Here’s the link if you’re interested: https://play.spotify.com/user/clarakensie/playlist/7coLUz190zzTR8lKrSpsoE


WHAT ABOUT YOU? Does reading to music distract you, or do you like to listen to music while you read? Or maybe you listen to thunderstorm or white noise apps? If you’ve made your own reading playlist, tell us the songs you have on it!


0 Comments on Question of the Week: Do You Listen to Music While You Read? as of 9/21/2014 8:04:00 AM
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23. Comment on How I Got My Literary Agent: Margo Kelly by Lissa Waller-Carlino

This is inspiring. Thank you for sharing! Congratulations! I will be ordering your book.

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24. The problem with moral knowledge

Traveling through Scotland, one is struck by the number of memorials devoted to those who lost their lives in World War I. Nearly every town seems to have at least one memorial listing the names of local boys and men killed in the Great War (St. Andrews, where I am spending the year, has more than one).

Scotland endured a disproportionate number of casualties in comparison with most other Allied nations as Scotland’s military history and the Scots’ reputation as particularly effective fighters contributed to both a proportionally greater number of Scottish recruits as well as a tendency for Allied commanders to give Scottish units the most dangerous combat assignments.

Many who served in World War I undoubtedly suffered from what some contemporary psychologists and psychiatrists have labeled ‘moral injury’, a psychological affliction that occurs when one acts in a way that runs contrary to one’s most deeply-held moral convictions. Journalist David Wood characterizes moral injury as ‘the pain that results from damage to a person’s moral foundation’ and declares that it is ‘the signature wound of [the current] generation of veterans.’

By definition, one cannot suffer from moral injury unless one has deeply-held moral convictions. At the same time that some psychologists have been studying moral injury and how best to treat those afflicted by it, other psychologists have been uncovering the cognitive mechanisms that are responsible for our moral convictions. Among the central findings of that research are that our emotions often influence our moral judgments in significant ways and that such judgments are often produced by quick, automatic, behind-the-scenes cognition to which we lack conscious access.

Thus, it is a familiar phenomenon of human moral life that we find ourselves simply feeling strongly that something is right or wrong without having consciously reasoned our way to a moral conclusion. The hidden nature of much of our moral cognition probably helps to explain the doubt on the part of some philosophers that there really is such a thing as moral knowledge at all.

Edinburgh_Castle,_Scottish_National_War_Memorial_rear
Scottish National War Memorial, Edinburgh Castle. Photo by Nilfanion, CC BY-SA 3.0 via Wikimedia Commons.

In 1977, philosopher John Mackie famously pointed out that defenders of the reality of objective moral values were at a loss when it comes to explaining how human beings might acquire knowledge of such values. He declared that believers in objective values would be forced in the end to appeal to ‘a special sort of intuition’— an appeal that he bluntly characterized as ‘lame’. It turns out that ‘intuition’ is indeed a good label for the way many of our moral judgments are formed. In this way, it might appear that contemporary psychology vindicates Mackie’s skepticism and casts doubt on the existence of human moral knowledge.

Not so fast. In addition to discovering that non-conscious cognition has an important role to play in generating our moral beliefs, psychologists have discovered that such cognition also has an important role to play in generating a great many of our beliefs outside of the moral realm.

According to psychologist Daniel Kahneman, quick, automatic, non-conscious processing (which he has labeled ‘System 1′ processing) is both ubiquitous and an important source of knowledge of all kinds:

‘We marvel at the story of the firefighter who has a sudden urge to escape a burning house just before it collapses, because the firefighter knows the danger intuitively, ‘without knowing how he knows.’ However, we also do not know how we immediately know that a person we see as we enter a room is our friend Peter. … [T]he mystery of knowing without knowing … is the norm of mental life.’

This should provide some consolation for friends of moral knowledge. If the processes that produce our moral convictions are of roughly the same sort that enable us to recognize a friend’s face, detect anger in the first word of a telephone call (another of Kahneman’s examples), or distinguish grammatical and ungrammatical sentences, then maybe we shouldn’t be so suspicious of our moral convictions after all.

The good news is that hope for the reality of moral knowledge remains.

The good news is that hope for the reality of moral knowledge remains. – See more at: http://blog.oup.com/?p=75592&preview=true#sthash.aozalMuy.dpuf

In all of these cases, we are often at a loss to explain how we know, yet it is clear enough that we know. Perhaps the same is true of moral knowledge.

Still, there is more work to be done here, by both psychologists and philosophers. Ironically, some propose a worry that runs in the opposite direction of Mackie’s: that uncovering the details of how the human moral sense works might provide support for skepticism about at least some of our moral convictions.

Psychologist and philosopher Joshua Greene puts the worry this way:

‘I view science as offering a ‘behind the scenes’ look at human morality. Just as a well-researched biography can, depending on what it reveals, boost or deflate one’s esteem for its subject, the scientific investigation of human morality can help us to understand human moral nature, and in so doing change our opinion of it. … Understanding where our moral instincts come from and how they work can … lead us to doubt that our moral convictions stem from perceptions of moral truth rather than projections of moral attitudes.’

The challenge advanced by Greene and others should motivate philosophers who believe in moral knowledge to pay attention to findings in empirical moral psychology. The good news is that hope for the reality of moral knowledge remains.

And if there is moral knowledge, there can be increased moral wisdom and progress, which in turn makes room for hope that someday we can solve the problem of war-related moral injury not by finding an effective way of treating it but rather by finding a way of avoiding the tragedy of war altogether. Reflection on ‘the war to end war’ may yet enable it to live up to its name.

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25. Strategi Clash Of Clans Serangan Balon Dan Wizard

Bagi Anda pencinta game Clash Of Clans mungkin belum menyadari kehebatan dari balon sehingga malas untuk meng upgrade nya.

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