11 lectures, Oslo, June 7-17, 1910 (CW 121) "It is particularly important...especially at the present time, to speak about the mission of the individual folk souls...because the destiny of humanity in the near future will bring people together in far greater measure than has hitherto been the case in order to fulfil a mission common to the whole of humanity. But the members of the individual peoples will only be able to offer their proper, free, and positive contributions if they have, above all else, an understanding of their own native origin, an understanding of what we might call the self-knowledge of their people, their folk." -- Rudolf Steiner In the mythologies of all ancient cultures, humanity is portrayed as intimately interwoven with the activity of lesser and greater gods, spirits, devas, and elemental beings --as members of the grand symphony of creation. Who are these gods, pictured so vividly in various myths and legends? And how are they connected with the mission of humanity as a whole and the diverse peoples of the Earth? In his preface to this lecture course, Steiner argues that a true basis for a "psychology of peoples" cannot be given by the "anthropological, ethnographical, or even historical studies" of conventional science, but requires "a basis...in spiritual reality." It is precisely this spiritual reality --the creative activity of the beings of the hierarchies in connection with the destiny of humanity --that forms the heart of these lectures and of Steiner's view of folk psychology more broadly. These lectures form Rudolf Steiner's most comprehensive and profound account of the mission of folk souls. The Mission of Folk Souls is a translation of Die Mission einzelner Volksseelen im Zusammenhange mit der germanisch-nordischen Mythologie (6th rev, ed.), Rudolf Steiner Verlag, Basel, 2017 (GA 121).

The spirit is very near. Only turn, ask, and listen. When her first book of guidance, Turning, was published anonymously in 1994, many readers responded gratefully to its message. It quickly became one of those "secret" books of consolation that is passed from heart to heart. In Becoming, a treasury of meditations "received in the soul," Claire Blatchford leads us more deeply into a way of spiritual trust and confidence and will be a further source of growth and renewal for many in times of need. Becoming is a wonderful gift for yourself or for a friend in need of inspiration and courage in life.

The Souls of Mixed Folk examines representations of mixed race in literature and the arts that redefine new millennial aesthetics and politics. Focusing on black-white mixes, Elam analyzes expressive works—novels, drama, graphic narrative, late-night television, art installations—as artistic rejoinders to the perception that post-Civil Rights politics are bereft and post-Black art is apolitical. Reorienting attention to the cultural invention of mixed race from the social sciences to the humanities, Elam considers the creative work of Lezley Saar, Aaron McGruder, Nate Creekmore, Danzy Senna, Colson Whitehead, Emily Raboteau, Carl Hancock Rux, and Dave Chappelle. All these writers and artists address mixed race as both an aesthetic challenge and a social concern, and together, they gesture toward a poetics of social justice for the "mulatto millennium." The Souls of Mixed Folk seeks a middle way between competing hagiographic and apocalyptic impulses in mixed race scholarship, between those who proselytize mixed race as the great hallelujah to the "race problem" and those who can only hear the alarmist bells of civil rights destruction. Both approaches can obscure some of the more critically astute engagements with new millennial iterations of mixed race by the multi-generic cohort of contemporary writers, artists, and performers discussed in this book. The Souls of Mixed Folk offers case studies of their creative work in an effort to expand the contemporary idiom about mixed race in the so-called post-race moment, asking how might new millennial expressive forms suggest an aesthetics of mixed race? And how might such an aesthetics productively reimagine the relations between race, art, and social equity in the twenty-first century?

Village Voice Favorite Books of 2000 The popular book challenging the idea of a model minority, now in paperback! “How does it feel to be a problem?” asked W. E. B. Du Bois of black Americans in his classic The Souls of Black Folk. A hundred years later, Vijay Prashad asks South Asians “How does it feel to be a solution?” In this kaleidoscopic critique, Prashad looks into the complexities faced by the members of a “model minority”-one, he claims, that is consistently deployed as "a weapon in the war against black America." On a vast canvas, The Karma of Brown Folk attacks the two pillars of the “model minority” image, that South Asians are both inherently successful and pliant, and analyzes the ways in which U.S. immigration policy and American Orientalism have perpetuated these stereotypes. Prashad uses irony, humor, razor-sharp criticism, personal reflections, and historical research to challenge the arguments made by Dinesh D’Souza, who heralds South Asian success in the U.S., and to question the quiet accommodation to racism made by many South Asians. A look at Deepak Chopra and others whom Prashad terms “Godmen” shows us how some South Asians exploit the stereotype of inherent spirituality, much to the chagrin of other South Asians. Following the long engagement of American culture with South Asia, Prashad traces India’s effect on thinkers like Cotton Mather and Henry David Thoreau, Ravi Shankar’s influence on John Coltrane, and such essential issues as race versus caste and the connection between antiracism activism and anticolonial resistance. The Karma of Brown Folk locates the birth of the “model minority” myth, placing it firmly in the context of reaction to the struggle for Black Liberation. Prashad reclaims the long history of black and South Asian solidarity, discussing joint struggles in the U.S., the Caribbean, South Africa, and elsewhere, and exposes how these powerful moments of alliance faded from historical memory and were replaced by Indian support for antiblack racism. Ultimately, Prashad writes not just about South Asians in America but about America itself, in the tradition of Tocqueville, Du Bois, Richard Wright, and others. He explores the place of collective struggle and multiracial alliances in the transformation of self and community-in short, how Americans define themselves.