Intimate and illuminating conversations with one of America's foremost Native artists Joy Harjo is a "poet-healer-philosopher-saxophonist," and one of the most powerful Native American voices of her generation. She has spent the past two decades exploring her place in poetry, music, dance/performance, and art. Soul Talk, Song Language gathers together in one complete collection many of these explorations and conversations. Through an eclectic assortment of media, including personal essays, interviews, and newspaper columns, Harjo reflects upon the nuances and development of her art, the importance of her origins, and the arduous reconstructions of the tribal past, as well as the dramatic confrontation between Native American and Anglo civilizations. Harjo takes us on a journey into her identity as a woman and an artist, poised between poetry and music, encompassing tribal heritage and reassessments and comparisons with the American cultural patrimony. She presents herself in an exquisitely literary context that is rooted in ritual and ceremony and veers over the edge where language becomes music.

In 1976 (the US Bi-Centennial year), when I first began seriously looking at Americas collection of state and national symbols, it felt like I was peeking into the nations dream-journalbecause symbols are the language of the soul and talk to us on that level. Symbols are the language that the soul uses to communicate with our consciousness. It happens every night in our dream-time. Politically, we use symbols to memorialize ideals and events for posterity and in elementary school we were taught what our political symbols mean on the superficial level. But what do these symbols say to us on the deeper, metaphysical level? Our Federal & State symbols were established through deep soul-searching by our elected legislators, so they have the quality of dream-symbols. Collectively, they are the Nations dream-journal. Is there a cohesive message within them? If so, it was fostered over a span of many centuries from a level of reality beyond our ownby the powers that inspired everyone from Columbus to the current voting-block of American citizens. This book is a reading of their collective conversation.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.

Spirituality has consistently been present in the political and cultural counternarratives of Chicanx literature. Calling the Soul Back focuses on the embodied aspects of a spirituality integrating body, mind, and soul. Centering the relationship between embodiment and literary narrative, Christina Garcia Lopez shows narrative as healing work through which writers and readers ritually call back the soul—one’s unique immaterial essence—into union with the body, counteracting the wounding fragmentation that emerged out of colonization and imperialism. These readings feature both underanalyzed and more popular works by pivotal writers such as Gloria Anzaldúa, Sandra Cisneros, and Rudolfo Anaya, in addition to works by less commonly acknowledged authors. Calling the Soul Back explores the spiritual and ancestral knowledge offered in narratives of bodies in trauma, bodies engaged in ritual, grieving bodies, bodies immersed in and becoming part of nature, and dreaming bodies. Reading across narrative nonfiction, performative monologue, short fiction, fables, illustrated children’s books, and a novel, Garcia Lopez asks how these narratives draw on the embodied intersections of ways of knowing and being to shift readers’ consciousness regarding relationships to space, time, and natural environments. Using an interdisciplinary approach, Calling the Soul Back draws on literary and Chicanx studies scholars as well as those in religious studies, feminist studies, sociology, environmental studies, philosophy, and Indigenous studies, to reveal narrative’s healing potential to bring the soul into balance with the body and mind.

In this extraordinary book, Dr. Larry Crabb introduces a revolutionary way for Christians to experience God. "Soul talk" happens when two Christians talk to each other in a way that results in their passion for God being stirred, ignited, and released.

There is insufficient recognition given to Native American women, many of whom have made enormous contributions to their respective tribal nations and to the broader United States. The 14 stories in this book are representative of the countless Native American women who have excelled as leaders (including Debra Haaland and her history-making role as Secretary of the Interior). They come from across the centuries and from a range of tribal nations, and represent a wide range of society, including politics, the arts, health care, business, education, wellness, feminism, environmentalism, and social activism. Most of these women have made their mark in more than one area. Each chapter includes personal biographical and public life information. Some of the women have given us much in writing, including memoirs, while others have left behind little or nothing written. Even in the absence of their own words, though, their actions still speak eloquently.