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Every cell in my body is filled with the code of generations of trauma, of death, of birth, of migration, of history that I cannot understand. . . . I want to have words for what my bones know. By the age of thirty, Stephanie Foo was successful on paper: she had her dream job as an award-winning radio producer at This American Life and a loving boyfriend. But behind her office door, she was having panic attacks and sobbing at her desk every morning. After years of questioning what was wrong with herself, she was diagnosed with complex PTSD - a condition that occurs when trauma happens continuously, over the course of years. Both of Foo's parents abandoned her when she was a teenager, after y...
The Cookbook In this twenty-first century world, this cookbook will set out to provide a unique cooking style with good healthy recipes to provide a healthy life for the American public. We have gotten away from the things that have helped human beings since the beginning of time. We need to learn again on how to eat to live for the human body. The authors are Abdullah Muhammad, J. D. Johnson, Stanley Baldwin, William Dean, retired Military Army National Guard, Huntsville, Alabama. They wrote this book in terms of health and the health of the United States of America and hope that the book will be a success. Their goal and lifelong dream for themselves is to open a mobile kitchen and café i...
The term ''mysticism'' has never been consistently defined or employed, either in religious traditions or in academic discourse. The essays in this volume offer ways of defining what mysticism is, as well as methods for grappling with its complexity in a classroom.This volume addresses the diverse literature surrounding mysticism in four interrelated parts. The first part includes essays on the tradition and context of mysticism, devoted to drawing out and examining the mystical element in many religious traditions. The second part engages traditions and religio-cultural strands in which ''mysticism'' is linked to other terms, such as shamanism, esotericism, and Gnosticism. The volume's thir...
The monster under the bed is real. In fact, all the monsters are real, as well as all the heroes and everything in between. All Fiction is real and lives in a place called Story. however, plenty of Fiction hangs out in the Mortal world living both innocent and nefarious lives. This might not mean much to the average Mortal unaware of the Fictional characters living among them, but for The Last Scion - the only Mortal that can kill Fiction - things are about to become very complicated. Tessa Battle is that Mortal. And Story is long from done with Tessa no matter how much she would like to deny her destiny. With more than one monster chasing her and questionable allies like The Snow Queen and Robin Hood, Tessa is going to need all the superpowers he inherited just to stay alive. In fact, it may be a good thing that behind her back Stories call Tessa THE STORYKILLER.
Not so fast Rudolph-Willy guides Santa's sleigh in Texas! When Santa visits Texas, he encounters dense fog and needs a local's help to deliver gifts. Willy, a longhorn longing to fly with Santa, jumps at the opportunity to help. With the help of glowing blue paint, his horns light the way. Follow Willy and Santa on their journey to every house in the Lone Star State as they fly over Texas landmarks to deliver presents and a Texas-sized portion of cheer.
This insightful book shows you how to deal with an issue as old as the library profession: interacting with problem patrons. It looks at this fact of life that affects almost every facet of library work and provides practical solutions--some developed within the field and some borrowed from other professions--that will improve reference services for those you serve and make the work of your library staff less stressful, more productive, and increasingly meaningful. Helping the Difficult Library Patron: New Approaches to Examining and Resolving a Long-Standing and Ongoing Problem examines: the nature of the problem from historical and demographic perspectives ways of dealing with the problem ...
“It is rare to read an archaeological book that has the capacity to inspire, as this one has.”—Mark P. Leone, author of The Archaeology of Liberty in an American Capital “Archaeology as Political Action is a highly original work that will be important for archaeologists and others concerned with processes of social change in the world today and, more importantly, with making a difference.”—Thomas C. Patterson, coeditor of Foundations of Social Archaeology “This powerful statement by a leading archaeological thinker has profound implications for rigorous archaeological interpretation, community collaboration, and political intervention.”—Stephen W. Silliman, coeditor of Historical Archaeology
The book shows how moral theory can challenge and improve international criminal law and how extreme cases can challenge and improve mainstream theory.
Epistemic injustice was conceptualized by Fricker as a form of social injustice, which occurs when people’s authority ‘as a knower’ is ignored, dismissed, or marginalized. It is attracting increasing interest in the mental health field because of the asymmetries of power between people using mental health services and mental health professionals. People experiencing mental health distress are particularly vulnerable to epistemic injustice as a consequence of deeply embedded social stigma, negative stereotyping, and assumed irrationality. This is amplified by other forms of stereotyping or structural discrimination, including racism, misogyny, and homophobia. Consequently, individual testimonies may be discounted as both irrational and unreliable. Epistemic injustice also operates systemically reflecting social and demographic characteristics, such a race, gender, sexuality or disability, or age.
With case studies from North America to Australia and South Africa and covering topics from archaeological ethics to the repatriation of human remains, this book charts the development of a new form of archaeology that is informed by indigenous values and agendas. This involves fundamental changes in archaeological theory and practice as well as substantive changes in the power relations between archaeologists and indigenous peoples. Questions concerning the development of ethical archaeological practices are at the heart of this process.