Southeasternmost Baffin Island is mantled by Hudson Strait drift; it contains abundant limestone erratics and 20 to 50% carbonate in the matrix. To the northwest, it is replaced by drift dominated by locally derived rock of the Canadian Shield. The sense and orientation of ice-erosional features demonstrate that Hudson Strait drift is associated with northeasterly ice flow that crossed the tip of Meta Incognita Peninsula; local drift, associated with ice flow S10°W along the Hudson Strait coast, was derived from a dispersal center on the peninsula. Erratic lithologies contained in the Hudson Strait drift indicate a Labradorean provenance. Large-scale bedrock molding and the distribution of cirques indicate NE-flowing ice has been dominant throughout the middle and late Quaternary. Radiocarbon dates of in situ shells confirm that deglaciation began more than 11,000 yr ago, with the Frobisher Bay coast becoming ice free by 9300 yr ago. Five dates from Hudson Strait suggest that the strait was deglaciated before 9000 yr BP. However, ice from the Labradorean Sector recrossed Hudson Strait during the Cockburn Substage, about 8500 yr ago, damming drainage from the west. Final retreat of Labradorean ice from Baffin Island was complete by 8000 yr ago, at which time the sea was able to penetrate Hudson Bay.

Henry Ford's interest in reviving the dances of his youth and publicizing old fiddlers was a major media phenomenon of the 1920s. The claims of one fiddler became the source of the often repeated, but erroneous, assertion that Ford sponsored a national fiddlers' contest, which in turn has become a part of country music lore. This article, based mostly on archival sources and newspapers, attempts to describe the particular musical and dance traditions that interested Ford, his personal activities and ambitions in this area, his motivations, and the larger popular interest in the subject itself.

When asked to address the issue of the afterlife in African Christianity, my immediate reaction was to doubt whether there is much stress on the afterlife in contemporary African Christianity. This brought the response: ‘Well, deal with that; a Christianity from which the afterlife has been displaced.’ What follows is an attempt to do just that.

To the extent there is an African academic approach, it is comparative (showing that the African world has similarities with the biblical). There are some “post-colonial” and similar readings, but this academic study is in the main done by Western-trained academics and directed at Western readers. There has been relatively little study of the way the Bible is actually used in churches, especially at the very grassroots. In mainline churches, the Bible is generally taken (as in the West) as a book of revelation which the preacher must expound and apply. In the new fast-growing Pentecostal sector the Bible is conceived quite differently, and understood as a record of covenants, promises, pledges and commitments between God and his chosen. It is not just a record of covenants and commitments to others in the past. It is not primarily a historical document at all. It is a contemporary document; it tells of God's covenant with and commitment to me, and to me now. These promises in scripture are effected in believers' lives through proclamation. The major biblical motifs in this emerging Christianity are thus those stressing victory, success, hope, achievement. The texts that are dominant are therefore prophetic texts, and narratives of those who can be made to illustrate success.