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Table of contents
- The Screen Guide
- TV listings: Here are the feature and TV films airing the week of July 14 - 20, 12222
- The Autobiography MILES DAVIS with Quincy Troupe
- Trinity College | Hartford
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Travis Jonker , Jan 14, Elizabeth Bird , Jan 14, Travis Jonker , Jan 13, This is fantastic. Brigid Alverson , Jan 13, More Blogs. Can Diverse Books Save Us? In a divided world, librarians are on a mission. Kathy Ishizuka , Oct 21, But there are hurdles, including a lack of quality titles in specific areas. Shelving Debate: To Separate or Integrate? Kara Yorio and Kathy Ishizuka , Oct 26, Librarians respond to the challenge of where to put diverse books once they have them in their collections.
SLJ Staff , Jan 31, Lauren Barack , Jun 11, These services meet the needs of children and families across the country, with programming ranging from robotics to summer meals to ever-popular reading challenges. Kara Yorio , Jun 11, SLJ Staff , Mar 20, Scholastic releases its latest Kids and Family Reading Report.
Kara Yorio , Aug 09, Kara Yorio , Oct 24, While in the minority, the SLJ Diverse Books Survey reveals some librarians are declining to purchase books with diverse characters to avoid a challenge. More Research. A common rule among homeless parents is that everything a child owns must fit into a small plastic bag for fast packing.
The Screen Guide
But during their brief stays in the shelters, children can meet and tell each other stories that get them through the harshest nights. Folktales are usually an inheritance from family or homeland. But what if you are a child enduring a continual, grueling, dangerous journey? No adult can steel such a child against the outcast's fate: the endless slurs and snubs, the threats, the fear.
What these determined children do is snatch dark and bright fragments of Halloween fables, TV news, and candy-colored Bible-story leaflets from street-corner preachers, and like birds building a nest from scraps, weave their own myths. The "secret stories" are carefully guarded knowledge, never shared with older siblings or parents for fear of being ridiculed -- or spanked for blasphemy.
TV listings: Here are the feature and TV films airing the week of July 14 - 20, 12222
But their accounts of an exiled God who cannot or will not respond to human pleas as his angels wage war with Hell is, to shelter children, a plausible explanation for having no safe home, and one that engages them in an epic clash. An astute folklorist can see traces of old legends in all new inventions. For example, Yemana, a Santeria ocean goddess, resembles the Blue Lady; she is compassionate and robed in blue, though she is portrayed with white or tan skin in her worshippers' shrines.
And in the Eighties, folklorists noted references to an evil Bloody Mary -- or La Llorona, as children of Mexican migrant workers first named her -- among children of all races and economic classes. Celtic tales of revenants, visitors from the land of the dead sent to console or warn, arrived in America centuries ago. While those myths may have had some influence on shelter folklore, the tales homeless children create among themselves are novel and elaborately detailed.
And they are a striking example of "polygenesis," the folklorist's term for the simultaneous appearance of vivid, similar tales in far-flung locales.
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The same overarching themes link the myths of 30 homeless children in three Dade County facilities operated by the Salvation Army -- as well as those of 44 other children in Salvation Army emergency shelters in New Orleans, Chicago, and Oakland, California. These children, who ranged in age from six to twelve, were asked what stories, if any, they believed about Heaven and God -- but not what they learned in church.
The Autobiography MILES DAVIS with Quincy Troupe
They drew pictures for their stories with crayons and markers. Even the parlance in Miami and elsewhere is the same. Children use the biblical term "spirit" for revenants, never "ghost" says one local nine-year-old scornfully: "That baby word is for Casper in the cartoons, not a real thing like spirits! In their lexicon, they always use "demon" to denote wicked spirits.
Trinity College | Hartford
Their folklore casts them as comrades-in-arms, regardless of ethnicity the secret stories are told and cherished by white, black, and Latin children , for the homeless youngsters see themselves as allies of the outgunned yet valiant angels in their battle against shared spiritual adversaries. For them the secret stories do more than explain the mystifying universe of the homeless; they impose meaning upon it.
Virginia Hamilton, winner of a National Book Award and three Newberys the Pulitzer Prize of children's literature , is the only children's author to win a MacArthur Foundation genius grant. If I am killed, how can I make my life resonate beyond the grave? That sense of mission, writes Harvard psychologist Robert Coles in The Spiritual Life of Children, may explain why some children in crisis -- and perhaps the adults they become -- are brave, decent, and imaginative, while others more privileged can be "callous, mean-spirited, and mediocre.
Yet what Coles calls the "ability to grasp onto ideals larger than oneself and exert influence for good" -- a sense of mission -- is nurtured in eerie, beautiful, shelter folktales. In any group that generates its own legends -- whether in a corporate office or a remote Amazonian village -- the most articulate member becomes the semiofficial teller of the tales. The same thing happens in homeless shelters, even though the population is so transient.
The most verbally skilled children -- such as Andre -- impart the secret stories to new arrivals. Ensuring that their truths survive regardless of their own fate is a duty felt deeply by these children, including one ten-year-old Miami girl who, after confiding and illustrating secret stories, created a self-portrait for a visitor. She chose a gray crayon to draw a gravestone carefully inscribed with her own name and the year Here is what the secret stories say about the rules of spirit behavior: Spirits appear just as they looked when alive, even wearing favorite clothes, but they are surrounded by faint, colored light.
When newly dead, the spirits' lips move but no sound is heard. They must learn to speak across the chasm between the living and the dead. For shelter children, spirits have a unique function: providing war dispatches from the fighting angels. And like demons, once spirits have seen your face, they can always find you. Nine-year-old Phatt is living for a month in a Salvation Army shelter in northwest Dade. He and his mother became homeless after his father was arrested for drug-dealing and his mother couldn't pay the rent with her custodial job at a fast-food restaurant.
Phatt is his nickname. The first names of all other children in this article have been used with the consent of their parents or guardians. One side, called Bad Streets, the demons took over," Phatt recounts as he sits with four homeless friends in the shelter's playroom, which is decorated with pictures the children have drawn of homes, kittens, and hearts. Rich people live by a beach there. They wear diamonds and gold chains when they swim. He explains that Satan harbors a special hatred of Miami owing to a humiliation he suffered while on an Ocean Drive reconnaissance mission.
He was hunting for gateways for his demons and was scouting for nasty emotions to feed them. Satan's trip began with an exhilarating start; he moved undetected among high-rolling South Beach clubhoppers despite the fact that his skin was, as Phatt's friend Victoria explains, covered with scales like a "gold and silver snake. Why didn't the rich people notice?
Eight-year-old Victoria scrunches up her face, pondering. Plus, she adds, the Devil was "wearing all that Tommy Hilfiger and smoking Newports and drinking wine that cost maybe three dollars for a big glass. Just see! Phatt insists that his beloved cousin and only father figure Ronnie, who joined the U. Army to escape Liberty City and was killed last year in another city, warned him about what happened next at the river. Ronnie was gunned down on Valentine's Day while bringing cupcakes to a party at the school where his girlfriend taught.
He appeared to Phatt after that -- to congratulate him on winning a shelter spelling bee, and to show him a shortcut to his elementary school devoid of sidewalk drunks. One night this year Phatt and his mother made a bed out of plastic grocery bags in a Miami park where junkies congregate.
It was his turn to stand guard against what he calls "screamers," packs of roaming addicts, while his mother slept. Suddenly Ronnie stood before him, dressed in his army uniform. The angels need soldiers. Phatt says his dead cousin told him that as soon as water touched the Devil's skin, it turned deep burgundy and horns grew from his head.
The river itself turned to blood; ghostly screams and bones of children he had murdered floated from its depths. Just when the angels thought they had convinced Good Streets' denizens that they were in as much danger as those in Bad Streets, Satan vanished through a secret gateway beneath the river.
Never stop watching. Bloody Mary is coming with Satan. And she's seen your face. Given what the secret stories of shelter children say about the afterlife, it isn't surprising that Ronnie appeared in his military uniform. There is no Heaven in the stories, though the children believe that dead loved ones might make it to an angels' encampment hidden in a beautiful jungle somewhere beyond Miami.
To ensure that they find it, a fresh green palm leaf to be used as an entrance ticket must be dropped on the beloved's grave. This bit of folklore became an obsession for eight-year-old Miguel. His father, a Nicaraguan immigrant, worked the overnight shift at a Miami gas station. Miguel always walked down the street by himself to bring his dad a soda right before the child's bedtime, and they'd chat. Then one night his father was murdered while on the job. Victorian Literature and culture; Gender Studies; Economic Criticism; Popular Culture; relationship between nineteenth-century sciences and the often-conflicting means by which Victorian authors, designers, and social commentators imagined and constructed their temporal present.
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