Journal articles: 'Gond Tales'

1

Neher, Jon O. "Good tables." Evidence-Based Practice 16, no. 5 (May 2013): 3. http://dx.doi.org/10.1097/01.ebp.0000540373.38456.45.

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WANG, LINDA. "U.S. TAKES HOME GOLD." Chemical & Engineering News Archive 89, no. 30 (July 25, 2011): 8. http://dx.doi.org/10.1021/cen-v089n030.p008.

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Pearsall, Derek, and Paul A. Olson. "The 'Canterbury Tales' and the Good Society." Yearbook of English Studies 20 (1990): 230. http://dx.doi.org/10.2307/3507543.

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Patterson, Lee, and Paul A. Olson. "The Canterbury Tales and the Good Society." Comparative Literature 43, no. 2 (1991): 187. http://dx.doi.org/10.2307/1770810.

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Pilinovsky, Helen. "The Complete Tales of Ketzia Gold (review)." Marvels & Tales 17, no. 1 (2003): 175–78. http://dx.doi.org/10.1353/mat.2003.0015.

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POWELL, ANNE H. "GOOD NURSING TAKES MORE THAN GOOD INTENTIONS." AJN, American Journal of Nursing 89, no. 6 (June 1989): 902. http://dx.doi.org/10.1097/00000446-198906000-00042.

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Tetlock, Philip E. "Like Good Wine, Good Research Takes Time." Contemporary Psychology: A Journal of Reviews 38, no. 4 (April 1993): 347–48. http://dx.doi.org/10.1037/033198.

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Webster, D. G. "Tuna Tales." Nature and Culture 17, no. 2 (June 1, 2022): 235–41. http://dx.doi.org/10.3167/nc.2022.170206.

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Steven Adolf. 2019. Tuna Wars: Powers Around the Fish We Love to Conserve. New York: Springer.Jennifer E. Telesca. 2020. Red Gold: The Managed Extinction of the Giant Bluefin Tuna. Minneapolis: University of Minnesota Press.

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Marcus, George E. "Where have all the tales of fieldwork gone?†." Ethnos 71, no. 1 (March 2006): 113–22. http://dx.doi.org/10.1080/00141840600603244.

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Miller, Christopher L., and Wilbur Sturtevant Nye. "Bad Medicine and Good: Tales of the Kiowas." Journal of American History 85, no. 4 (March 1999): 1608. http://dx.doi.org/10.2307/2568334.

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Eckerson, Todd. "Tales of Good and Evil, Help and Harm." Teaching Philosophy 21, no. 4 (1998): 398–400. http://dx.doi.org/10.5840/teachphil199821446.

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Slater, Candace. "“All That Glitters”: Contemporary Amazonian Gold Miners' Tales." Comparative Studies in Society and History 36, no. 4 (October 1994): 720–30. http://dx.doi.org/10.1017/s0010417500019411.

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One of the most persistent of all New World dreams, El Dorado has acquired new life over the last two decades throughout much of the Amazon Basin. Many of the same golden visions that led Orellana and his men to plunge ahead down an “ocean-river” in the sixteenth century continue to prompt large numbers of people in Ecuador, Colombia, Venezuela, Peru, and, above all, Brazil to leave their families and set out for makeshift mining camps to seek their fortunes amidst a sea of mud. This discussion focuses on representations of gold miners or garimpeiros by themselves and others. I argue that although miners unquestionably draw on a much larger oral tradition, their stories stand apart from those told by a more general population in their tendency to portray gold as an active, female agent and in their relative lack of interest in clear-cut morals. In addition, while the vision of nature and natural forces as female and the fixation on violence as a (if not the) key element of life in the garimpo would appear to corroborate precisely those images of miners that reach a national and international public, this surface agreement cloaks important underlying differences that underscore the fundamental multiplicity of metaphor.

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Dalton, Derek M., and Tomislav Rovis. "C–H carboxylation takes gold." Nature Chemistry 2, no. 9 (September 2010): 710–11. http://dx.doi.org/10.1038/nchem.815.

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14

Rothman, Tony. "God Takes a Nap." Scientific American 259, no. 4 (October 1988): 20. http://dx.doi.org/10.1038/scientificamerican1088-20a.

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15

Batten, Alicia J. "Fish Tales." Biblical Theology Bulletin: Journal of Bible and Culture 47, no. 1 (January 17, 2017): 5–14. http://dx.doi.org/10.1177/0146107916682196.

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Although many people throughout the Graeco-Roman world consumed fish, only the wealthy could afford to buy large, fresh fish, which they would feast upon at banquets. Despite the significance of fishing guilds in some contexts, the fisher was generally perceived as a lowly figure, subject to exploitative taxes, tolls, and corruption among the elites. How then, might we make sense of some of the fish tales in the Gospels? Why do the disciples—some of them fishers—get to eat large fresh fish on the beach with the risen Jesus? Why is the fish in Parable of the Fisher in the Gospel of Thomas 8 described as large and good? What might the gospel of Mark be up to in contrasting the banquet of the 5000 in Mark 6:30–44, where the people dine on fresh fish, with the horrid dinner party of Herod Antipas, during which John the Baptist's head arrives on a platter? Finally, what might be the significance of the risen Jesus’ consumption of a piece of broiled fish in Luke 24:41–43?

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Scherf, Walter, and Samuel Denis Fohr. "Cinderella's Gold Slipper: Spiritual Symbolism in the Grimm's Tales." Asian Folklore Studies 52, no. 2 (1993): 399. http://dx.doi.org/10.2307/1178167.

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Zagaglia, Paolo, and Massimiliano Marzo. "Gold and the U.S. dollar: tales from the turmoil." Quantitative Finance 13, no. 4 (April 2013): 571–82. http://dx.doi.org/10.1080/14697688.2012.708431.

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AbouZahr, Carla, Sam Adjei, and Churnrurtai Kanchanachitra. "From data to policy: good practices and cautionary tales." Lancet 369, no. 9566 (March 2007): 1039–46. http://dx.doi.org/10.1016/s0140-6736(07)60463-2.

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19

Herman, Lisa. "Good enough fairy tales for resolving sexual abuse trauma." Arts in Psychotherapy 24, no. 5 (January 1997): 439–45. http://dx.doi.org/10.1016/s0197-4556(97)00030-0.

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Marshall, Elizabeth A., and Lissa Paul. "Education Gone Bad: Cautionary Tales from the United States." Children's Literature in Education 49, no. 1 (February 1, 2018): 1–5. http://dx.doi.org/10.1007/s10583-018-9349-7.

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Salkynbay, A. B., and T. B. Nurbekov. "Opposition of "Good" and "Evil" In Kazakh Fairy Tales." Iasaýı ýnıversıtetіnіń habarshysy 131, no. 1 (March 30, 2024): 7–19. http://dx.doi.org/10.47526/2024-1/2664-0686.01.

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The article examines the concept of «goodness» in Kazakh fairy tales. To reveal the worldview, behavior, and general character of the population means to identify the most important socio–psychological features historically formed from a set of socio-economic structures, lifestyle, living conditions, etc. The formation of the national way of life of the population is influenced by natural conditions, flora and fauna, which, in turn, determine the type of work, the system of customs in which they are engaged. The linguistic picture of the world is a holistic, systematic representation of true being, carried out using various linguistic means. The article examines the reflection in fairy tales of the word «good for oneself, evil for oneself» that has developed in the Kazakh worldview. This is the basis of knowledge accumulated by the people from their life experience. In the parallel study of good and evil, no matter what kind of folk tale it is, there will be no hero who has achieved the ideal by committing evil. Will not be. It is believed that the opposition of good and evil exists in the linguistic picture of any world in every language. The everyday ritual is sometimes found in the multivariate texts of fairy tales. It is also legal because fairy tales told by word of mouth have the right to appear in a wide variety of versions. At the same time, flexibility in speech, pronunciation, ease of perception, as well as one of the important factors. It is clear that in the linguistic picture of the world in Kazakh fairy tales, specific facts are easily illustrated that determine the difference between good and evil, which is relevant today, and how it manifests itself in everyday life.

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Akiman, Özge Özbek. "“The Proprioceptive Probe”: Amiri Baraka’s New Ark in Tales and Tales of the Out and the Gone." College Literature 51, no. 1 (January 2024): 1–28. http://dx.doi.org/10.1353/lit.2024.a917862.

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Abstract: Amiri Baraka reimagines his hometown, Newark, as a mythical New Ark in his fiction, Tales (1967) and the Tales of the Out and the Gone (2007), as a symbolic source wherefrom Black people reinvent themselves. At the basis of the poet’s spatial vision lies a culturally specific proprioceptive impulse, an attention to the real-time and site-specific innerworkings of the body. This essay analyzes the development of the sketchy characters and settings in the early stories into the New Ark’s “out and gone” in later stories within the framework of the proprioceptive loop that constantly internalizes and acts on the external.

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Kopházi-Molnár, Erzsébet. "Fairy tales or fairy fakes?" Gyermeknevelés 10, no. 2–3 (May 7, 2022): 289–307. http://dx.doi.org/10.31074/gyntf.2022.2.289.307.

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When adults (or children) want to find really good fairy tale books, doing so is not as simple as it seems. Although bookstores are full of children’s books, only some are worth reading. As a result, potential readers are often helpless since they cannot decide which book to choose or what qualities a good fairy tale should contain. Many rewritten versions of tales show some similarities based on the ways they have been adapted. Naturally, the modern versions are not of the same quality and range from quite good versions to absolutely bad ones. This paper will analyse how one particular type of rewritten tale is constructed through the well-know story of Cinderella. In this paper, the tales that have been created on the basis of an original are viewed as ‘redundant’, because they seem to be a kind of extension of the tale, one containing subsequent stories added to the basis. These books are sold as tales, although we will see that they do not meet the requirements of tales at all.

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Zimmerman, Alex. "MAXIMIZING RESTORATION SUCCESS WHEN THE GOOD GROUND IS GONE." Journal of Green Building 12, no. 3 (September 2017): 115–23. http://dx.doi.org/10.3992/1943-4618.12.3.115.

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INTRODUCTION “The good ground is gone” often refers to the challenging nature of construction sites these days. Building on steeper slopes and within tighter boundaries while accelerating construction schedules is adding to the challenge of construction managers. Often the revegetation and restoration is unfortunately not planned or timed for successful long-term vegetation success. Site soil conditions are frequently overlooked and the timing necessary for seed germination, expression, and establishment are rarely factors in determining the schedule of seeding applications for optimum results. All too often less than desired results or failure is the accepted outcome. This will increase the future maintenance costs and encourage the repeated “finger pointing” while seeking to blame one cause or another. Typically, this often-repeated process fails to address the fundamental causes and thereby rarely fixes the problems moving forward. In an effort to break out of this all too often repeated cycle, let's break down the principle challenges and explore options for successful restoration of challenging sites. Successful, long-term revegetation starts with the soil. Without quality soil that takes years to accumulate naturally, revegetation efforts regularly fail or the outcomes are less than ideal. During construction, mining, and general land disturbing activities the soil will be degraded even while practicing the best topsoil harvesting and stock-piling management practices. Many areas where vegetation is desired are essentially mineral without any organic matter or biological activity. When available, stockpiled topsoil will also degrade; the environment within the pile will create conditions that microbes, essential for plant health, will be negatively affected. The longer the stripped soils are stockpiled, the more living organisms are lost. Recommendations and even requirements for limiting the depth of the pile to reduce the loss of beneficial microbes is rarely possible given the tight boundaries of project limits facing site operators. When the stockpile depth is able to be minimized, the pile must also be turned regularly to reduce the loss of the essential nutrient cycling microbiome present in healthy soils.

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25

Olson, Glending. "The Canterbury Tales and the Good Society. Paul A. Olson." Speculum 63, no. 4 (October 1988): 972–74. http://dx.doi.org/10.2307/2853580.

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26

Spude, Robert L., and Melanie J. Mayer. "Klondike Women: True Tales of the 1897-98 Gold Rush." Journal of American History 77, no. 3 (December 1990): 1054. http://dx.doi.org/10.2307/2079090.

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Peavy, Linda, Ursula Smith, and Melanie J. Mayer. "Klondike Women: True Tales of the 1897-1898 Gold Rush." Western Historical Quarterly 21, no. 4 (November 1990): 486. http://dx.doi.org/10.2307/969255.

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Saketopoulou, Avgi. "Fairy Tales Gone Mad: Symposium on Nathalie Djurberg'sIt's the Mother." Studies in Gender and Sexuality 13, no. 1 (January 2012): 53–55. http://dx.doi.org/10.1080/15240657.2012.640226.

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29

Donovan, Brian. "Tort Tales, Gold Diggers, and the Crusade against Heart Balm." Journal of Family History 45, no. 4 (June 30, 2020): 394–410. http://dx.doi.org/10.1177/0363199020937761.

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Beginning in the early 1930s, US citizens made a concerted effort to ban lawsuits for breach of promise, seduction, criminal conversation, and alienation of affection. By 1940, ten states had outlawed so-called heart balm torts. Yet there is no empirical evidence that rates of heart balm lawsuits were increasing. This article analyzes 1930s media representations to show how the movement against heart balm grew from “tort tales” about allegedly outrageous lawsuits. Heart balm narratives drew from stylized representations of “gold diggers” found in popular culture, and they reflected divisions around gender and social class exacerbated by the Great Depression.

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30

Slade, George. "Review: Tales from the City of Gold, by Jason Larkin." Afterimage 41, no. 5 (March 1, 2014): 25. http://dx.doi.org/10.1525/aft.2014.41.5.25.

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Stevenson, Deborah. "Straw into Gold: Fairy Tales Re-spun by Hilary McKay." Bulletin of the Center for Children's Books 72, no. 5 (2019): 213–14. http://dx.doi.org/10.1353/bcc.2019.0037.

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Williams, Dana Brunvand. "Gold Miners & Guttersnipes: Tales of California by Mark Twain." Western American Literature 27, no. 3 (1992): 279. http://dx.doi.org/10.1353/wal.1992.0096.

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Kaprara, Athina, and Ilpo T. Huhtaniemi. "The hypothalamus-pituitary-gonad axis: Tales of mice and men." Metabolism 86 (September 2018): 3–17. http://dx.doi.org/10.1016/j.metabol.2017.11.018.

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Richman, Paula, and David Shulman. "The Hungry God: Hindu Tales of Filicide and Devotion." Journal of the American Oriental Society 114, no. 4 (October 1994): 655. http://dx.doi.org/10.2307/606178.

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Ойноткинова, Н. Р. "Gold in the poetics of Altai folklore (the case of myths, legends, tales and fairy tales and riddles)." Эпосоведение, no. 1 (March 31, 2021): 57–67. http://dx.doi.org/10.25587/t7874-3744-3510-s.

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В статье впервые на материале алтайского фольклора рассматривается мифопоэтическая символика золота как важного элемента металлического кода языка и культуры алтайцев. Актуальность исследования обусловлена неизученностью мифопоэтической символики наименований металлов в алтайской лингвокультуре. Целью статьи является выявление символики золота в фольклоре алтайцев. Материалом исследования послужили разножанровые тексты алтайского фольклора: сказания, сказки, мифы, легенды, загадки, пословицы. Анализ показал, что лексема алтын ‘золотой’ используется для обозначения признаков строений, различных предметов быта, утвари, конского и воинского снаряжения, одежды и украшений, необычных, духовных животных, птиц, человека, географических объектов, а также употребляется в составе личных имен. Автор приходит к выводу, что благодаря своей материальной и эстетической ценности, образ золота получает широкое символическое значение в алтайской мифологии. С применением структурно-семантического метода на основе контекстуального анализа выявлены 3 основные мифологемы, вокруг которых группируется символические употребления лексемы алтын ‘золотой’: «золото как символ Верхнего мира», «золото как признак сверхъестественных предметов и сущностей» и «золото как символ богатства». Признак ‘золотой’ выступает атрибутом небесных светил, мира светлых божеств. Золото соответствует дневному светилу, т. е. солнцу, серебро – ночному, т. е. луне. Золото в большей степени мужской металл, а серебро – женский. Составляя бинарную оппозицию с железом, золото соотносится с символами Верхнего мира, а железо – с символами Нижнего мира. Золото выступает и признаком предметов волшебства и мифических сущностей Нижнего мира. Волшебные предметы, сделанные из золота, обладают магической и целительской силой. Золото является эквивалентом денег, мерилом силы, власти, богатства, и с ним связаны представления о достоинстве, превосходстве, величии, совершенстве. Исследование символики других наименований металлов представляется перспективным для понимания металлического кода алтайской лингвокультуры.

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Griggs, Jessica. "Coffee tables have never looked so good." New Scientist 204, no. 2737 (December 2009): 52. http://dx.doi.org/10.1016/s0262-4079(09)63201-2.

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Windle, Tara. "Short Takes: Another Good Idea: Pasta Symmetry." Mathematics Teaching in the Middle School 12, no. 9 (May 2007): 516–17. http://dx.doi.org/10.5951/mtms.12.9.0516.

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Students enjoy the chance to be creative, especially those in the middle grades. Teachers can channel that creative energy into an authentic assessment tool that students will love. Principles and Standards for School Mathematics states that students in middle school are expected to “apply transformations and use symmetry to analyze mathematical situations” (p. 232). Our students have also been challenged to “recognize and apply mathematics in contexts outside of mathematics” (p. 274) and to “create and use representations to organize, record, and communicate mathematical ideas” (p. 280). Using card-stock paper, glue, gold spray paint (optional), and as many varieties of pasta as I could find, I gave my sixthgrade middle school students the opportunity to convince me that they understood the concepts of reflectional and/or rotational symmetry while creating a unique piece of art.

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Gonzales, Wilkinson Daniel Wong, and Mie Hiramoto. "Two Englishes diverged in the Philippines?" Journal of Pidgin and Creole Languages 35, no. 1 (May 13, 2020): 125–59. http://dx.doi.org/10.1075/jpcl.00057.gon.

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Abstract Although World Englishes (WE) scholarship is concerned with the study of English varieties in different social contexts, there is a tendency to treat postcolonial ones as homogenous regional phenomena (e.g., Philippine English). Few researchers have discussed variation and social differentiation in detail with empirical evidence. Thus, in order to understand how layers of different varieties of WE operate within a specific group of speakers, this study takes an empirical intergroup approach from a substratist framework. This study explores distinctive features of a metropolitan Manila variety of Chinese English used in the Philippines, Manila Chinese English (MCE), an English contact variety used by Manila Chinese Filipinos. After comparing the frequencies of selected features observed in a 52,000-word MCE database with frequencies in Manila English and American English corpora, this study found that a distinct variety – MCE – most likely emerged in the 1960s due to the extensive contact between general Manila English and local tongues of Chinese Filipinos such as (Hybrid) Hokkien and Tagalog, which function as MCE’s substrate languages. This study takes into account MCE’s structure, sources, and genesis, and discusses MCE in relation to Philippine English as positioned in Schneider’s dynamic model, to demonstrate how intergroup variations coexist but take divergent paths within a WE variety.

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Gharaibeh, Ahmad. "Congenital Oblique Talus Spontaneous Reduction-Case Report." Journal of Orthopedics & Bone Disorders 7, no. 2 (2023): 1–3. http://dx.doi.org/10.23880/jobd-16000236.

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Congenital oblique talus is a very rare condition which presents as an isolated deformity or in association with neuromuscular and/or genetic disorders. Pathoanatomically the deformity shows a dislocated talonavicular and subtalar joint. The ethiology and pathogenesis are still not finally determined, although in some cases a genetic basis has been identified. The clinical picture is that of a flat longitudinal arch. Clinical diagnosis is confirmed by plain radiographic imaging of anteroposterior and lateral views. Congenital oblique talus should not be confused with other deformities of the foot, such as congenital vertical talus, which with stress view X-Ray can be reduced. The object of treatment of congenital oblique talus is to restore a normal anatomical relationship between the talus, navicular bone and calcaneus. Good early results of modified non-operative treatment using serial manipulations, physiotherapy, special shoes or cast treatment may change therapeutic concepts.

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Coleman, Janet. "The Canterbury Tales and the Good Society by Paul A. Olson." Studies in the Age of Chaucer 10, no. 1 (1988): 180–84. http://dx.doi.org/10.1353/sac.1988.0029.

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Maier, H. M. J. "Tales of Hang Tuah; In search of wisdom and good behavior." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 155, no. 3 (1999): 342–61. http://dx.doi.org/10.1163/22134379-90003868.

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Wallace, Robert. "Tales of Two Cities." Canadian Theatre Review 46 (March 1986): 6–20. http://dx.doi.org/10.3138/ctr.46.001.

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Wallace: When you began the Centaur 17 years ago, Quebec was entering a period of political unrest and upheaval. Was it difficult to start an English-speaking theatre here then? Podbrey: I loved Montreal the moment I arrived here and started the theatre company within months of my getting the idea. It happened very quickly and happily and actually preceded the big period of unrest. The Montreal public still hadn’t confronted itself the way it was going to in the following years . But even through the unrest we never had any real difficulty in establishing and continuing our work here. We’ve always had very high levels of attendance and have tried to keep an open-door policy towards the changes that are taking place, to encourage a progressive response rather than retrenching or hiding behind any barr iers. We’ve enjoyed a very good relationship across the language lines in the city and with the French theatre community. There has never been any acrimony that I can remember.

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Taylanova, Muqaddaskhon. "Lexical-Semantic Transformation Of Units Related To Images Of Imaginary Animals Found In Korean Fairy Tales." American Journal of Social Science and Education Innovations 03, no. 08 (August 31, 2021): 37–40. http://dx.doi.org/10.37547/tajssei/volume03issue08-09.

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Imaginary animals have long been shaped as positive or negative images in fairy tales, based on human lifestyle, culture, worldview, and imagination. "Man is always imagining, inventing all sorts of strange things.It is these characteristics of the ancestors that have played a key role in the formation of your various images. ” Imaginary animals are often portrayed as good, just, and honest. Through imaginary images, people create their own perfect human being. The main goal is to create the image that he wants in life, that will benefit the people.

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Heard, Georgia. "Weaving Tales and Leaving Trails." LEARNing Landscapes 3, no. 1 (March 1, 2009): 49–52. http://dx.doi.org/10.36510/learnland.v3i1.315.

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I have been thinking about the over-arching theme of the poems and I think that they are all about literacy in some form or another."Straight Line" is about young children who are just entering into the world of words, and are taught in schools to be silent; "Stars" is about how we weave tales and songs from the night sky—and the world around us—to help us make meaning; and "The Paper Trail" is how ordinary words—in our everyday lives leave trails—even after we are gone.

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Mosaleva, G. V. "CONSTANTS OF “THE BELKIN TALES” ARTISTIC WORLD: GOD, TSAR, FATHER." Bulletin of Udmurt University. Series History and Philology 31, no. 6 (December 29, 2021): 1260–67. http://dx.doi.org/10.35634/2412-9534-2021-31-6-1260-1267.

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The article regards “The Belkin Tales” through the perspective of development of both sacred and ontological meanings in line with the real chronology of the publication of the tales. The author substantiates gradual and progressive revelation of the next three basic constants of the Pushkin’s world: God, Tsar, Father. In metaphysical context “The Belkin Tales” are manifested as “Father’s Tales”. “The Undetaker” depicts the story of the Father Adrian Prokhorov as victory over death and gloomy craftsmanship. The author points at wide autometapoetic background of the tale as a Pushkin’s literary manifest. The paper highlights the specific phenomenon of “The Belkin Tales” as well as its prominent ontology of the “high laugh”. The plots of the tales are often marked by religious and mystical patterns. To one extent or another, the tales under discussion reflect Pushkin’s initial complex promoting the idea of a creative game. “The Station Master” portrays Earth and Heavenly Fathers as various embodiments of genuineness: motives of cross and lamentation. The words of Derzhavin and Karamzin are associated with the narrative move of “The Belkin Tales”. “The Squire's Daughter” is considered the anthem to the abundant life of Russian people. “The Shot” highlights metaphysical conflict and its axiology. “The Blizzard” is read as embodiment of the whole paradigm of constant and hierarchic characters, when Motherland and Sovereign Ruler are portrayed as objects of poetic depiction. The tale is a clear reflection of the temple-related poetics. Parents’ blessing is shown in “The Blizzard” as a guarantee of the future happiness. In the final part of the “Belkin Tales” Pushkin seems to repudiate the authorship of the book, manifesting his prescription as scripting. In Pushkin’s artistic system the Creator is of much higher rank than the scriptor. The Creator is considered to be a real Author. “The Belkin Tales” are regarded as Pushkin’s peculiar historiography with sacrosanctity of three constants such as God, Tsar, Father.

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Díaz-Dávalos, Angel M. "Tales of (Self-)Destruction." Mexican Studies/Estudios Mexicanos 37, no. 2 (2021): 290–314. http://dx.doi.org/10.1525/msem.2021.37.2.290.

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Narconarratives often portray drug-trafficking culture through an “us versus them” or “friend versus enemy” Manicheism. This dichotomy erases the role of the government in the history of narcoviolence and reproduces a formulaic and a marketable “good versus evil” distinction commonly found throughout the Mexican literary field. In this article, I analyze two short stories that deconstruct this narrative, “Z” (Julián Herbert) and “Hombres armados” (Daniel Espartaco Sánchez), from the collection Narcocuentos. I approach these stories through the concept of biopolitics, emphasizing the relationship between state and (il)legal violence(s), as well as the authors’ positions in the literary field. These stories reframe the friend-versus-enemy rhetoric, offering unidentifiable perpetrators and victims instead. Moreover, they challenge the hegemonic discourse by using two figures that thrive at the boundaries between life and death: the zombie and the homo sacer. However, the anthology’s failure to attract a wide readership reveals that Herbert’s and Espartaco Sánchez’s attempts to subvert the traditional drug-trafficking “grand narrative” has not been commercially successful in challenging the deeply engrained us-versus-them Manicheism.

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Flamme, Gregory, Kristy Deiters, William J. Murphy, Christa Themann, and Mark R. Stephenson. "Have the NIOSH age correction tables gone stale?" Journal of the Acoustical Society of America 143, no. 3 (March 2018): 1780. http://dx.doi.org/10.1121/1.5035827.

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Gershon, Diane. "Centocor takes the bad news with the good." Nature 362, no. 6418 (March 1993): 281. http://dx.doi.org/10.1038/362281c0.

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Moskvitch, Katia. "Gold-diamond duo takes temperature of single cell." New Scientist 219, no. 2928 (August 2013): 9. http://dx.doi.org/10.1016/s0262-4079(13)61906-5.

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Drummond, Michael, George Torrance, and James Mason. "Cost-effectiveness league tables: More harm than good?" Social Science & Medicine 37, no. 1 (July 1993): 33–40. http://dx.doi.org/10.1016/0277-9536(93)90315-u.

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Journal articles on the topic 'Gond Tales'

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