The book runs on three themes: the fall of Nalanda monastery, Yetis and the ongoing loss of nature. There are wizards, witches and yaksha (nature spirits). The author has used folklore to bind his story around the fall of Nalanda monastery. Humans have left nature in agony and deep suffering. Yetis will save the world with their magical powers. It is a story of a man who turns himself into a yeti to save nature from its doom. The book depicts how human ignorance engulfed one of the greatest places of learning and the same ignorance is engulfing our planet. Human ignorance is the worst enemy mankind has ever produced. The story illustrates the clash of nature and man. Bidyasagar, the protagonist, could understand the secret tongue of animals. He could hear the conversations among the creatures of jungle. There is a great influence of Siddhartha on Bidyasagar. He becomes an Ayurveda master and a poet who treats Bakhtiyar Khilji of his severe illness. This becomes the cause of envy and reason behind the burning of Nalanda monastery. This is the way the world would burn, due to sheer ignorance.

This book offers a cultural and historical perspective on the Sherpa people, exploring how their traditional way of life has been impacted by such factors as urbanisation, modernisation, globalisation, and tourism. Though Nepal is a small country, it is rich in ethnic, religious, linguistic, and cultural resources. Various communities living in Nepal, including the Sherpas, have their own original cultures, traditions, and practices. Despite outside influence, the Sherpa people have preserved their distinct lifestyle, which encompasses a unique history, culture, religion, language, cuisine, and set of traditions. It was only after the summit of Everest in 1953 that domestic and foreign scholars began to take an interest in documenting the Sherpa people’s way of life. The Sherpa’s language is an oral one, and with this comes difficulties. Various translations into other languages have caused mistranslations and a loss of meaning. Written by a Sherpa, this book seeks to overcome these linguistic barriers and bring Sherpa culture to the reader. Serving as a collection of knowledge from distinguished scholars of the Sherpa community, religious leaders, intellectuals, social workers, and community organisations, this book is a unique (auto)ethnographic work which bridges the gap between researchers speaking other languages and Sherpa people.

Presents arguments for and against the existence of five notable cryptids and challenges the pseudoscience that furthers their legendary statuses, while providing an exploration of the nature and subculture of cryptozoology.

The Sherpa Snowalker is an action yarn for the ages. The story is about the detection, location, and capture of what may be the last mammal on earth that has eluded proof of its existence, the Yeti. A wealthy industrialist and his assistants assemble a team of experts that are challenged with this task. The story begins 300,000 years ago and quickly moves to present day. The characters are funny, dramatic and engaging, as they not only struggle to complete the mission, but to come to terms with a few other dilemmas they face. Does the Yeti exist? Can it be detected? Can the team provide proof and/or complete the capture? What types of obstacles must they overcome to achieve their prize?

The Themes In The Readers Include Prose, Fiction, Non-Fiction, Biographies, Geography, History And Several Other Subjects. The Texts Are Indian, Global, Contemporary And Classical.

First published in 1995. It will soon be forty years since the original edition of this work, Sur la piste des bêtes ignorées (1955), appeared in French. With this book, the great adventure of ‘Cryptozoology’, the science of hidden animals, began.

Last August, two men in rural Georgia announced that they had killed Bigfoot. The claim drew instant, feverish attention, leading to more than 1,000 news stories worldwide—despite the fact that nearly everyone knew it was a hoax. Though Bigfoot may not exist, there’s no denying Bigfoot mania. With Bigfoot, Joshua Blu Buhs traces the wild and wooly story of America’s favorite homegrown monster. He begins with nineteenth-century accounts of wildmen roaming the forests of America, treks to the Himalayas to reckon with the Abominable Snowman, then takes us to northern California in 1958, when reports of a hairy hominid loping through remote woodlands marked Bigfoot’s emergence as a modern marvel. Buhs delves deeply into the trove of lore and misinformation that has sprung up around Bigfoot in the ensuing half century. We meet charlatans, pseudo-scientists, and dedicated hunters of the beast—and with Buhs as our guide, the focus is always less on evaluating their claims than on understanding why Bigfoot has inspired all this drama and devotion in the first place. What does our fascination with this monster say about our modern relationship to wilderness, individuality, class, consumerism, and the media? Writing with a scientist’s skepticism but an enthusiast’s deep engagement, Buhs invests the story of Bigfoot with the detail and power of a novel, offering the definitive take on this elusive beast.

Provides high-interest stories with controlled vocabulary averaging two readability levels below the content. Includes follow-up questions that reinforce comprehension skills.

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Sherpas are portrayed by Westerners as heroic mountain guides, or "tigers of the snow," as Buddhist adepts, and as a people in touch with intimate ways of life that seem no longer available in the Western world. In this book, Vincanne Adams explores how attempts to characterize an "authentic" Sherpa are complicated by Western fascination with Sherpas and by the Sherpas' desires to live up to Western portrayals of them. Noting that diplomatic aides at world summit meetings go by the name "Sherpa," as do a van in the U.K. built for rough terrain and a software product from Silicon Valley, Adams examines the "authenticating" effects of this mobile signifier on a community of Himalayan Sherpas who live at the base of Mount Everest, Nepal, and its "deauthenticating" effects on anthropological representation. This book speaks not only to anthropologists concerned with ethnographic portrayals of Otherness but also to those working in cultural studies who are concerned with ethnographically grounded analyses of representations. Throughout Adams illustrates how one might undertake an ethnography of transnationally produced subjects by using the notion of "virtual" identities. In a manner informed by both Buddhism and shamanism, virtual Sherpas are always both real and distilled reflections of the desires that produce them.