it is the facade that many of us peruse our lives carrying, often neglecting our pain, our mental health, and most importantly, the way we are more prone to hurting others when we lack this self-awareness. (w)holehearted seeks to encompass as many stories as possible, touching on several topics, namely, spirituality, feminism, colorism, domestic violence, intersectionality, mental health and more. it aims to depict that anyone with the darkest past and pitfalls can still save themselves from drowning in the difficulties that not only plague our world, but also plague our hearts.

    . . Baer's fine book gives a panoramic and thought-provoking account of over half a millennium of Ottoman and - it now goes without saying - European history' Guardian'A winning portrait of seven centuries of empire, teeming with life and colour, human interest and oddity, cruelty and oppression mixed with pleasure, benevolence and great artistic beauty' Sunday Times'A superb, gripping and refreshing new history - finely written and filled with fascinating characters and analysis - that places the dynasty where it belongs: at the centre of European history' Simon Sebag Montefiore, author of The Romanovs and Jerusalem'A book as sweeping, colorful, and rich in extraordinary characters as the empire which it describes' Tom HollandThe Ottoman Empire has long been depicted as the Islamic-Asian antithesis of the Christian-European West. But the reality was starkly different: the Ottomans' multiethnic, multilingual, and multireligious domain reached deep into Europe's heart. In their breadth and versatility, the Ottoman rulers saw themselves as the new Romans.Recounting the Ottomans' remarkable rise from a frontier principality to a world empire, Marc David Baer traces their debts to their Turkish, Mongolian, Islamic and Byzantine heritage; how they used both religious toleration and conversion to integrate conquered peoples; and how, in the nineteenth century, they embraced exclusivity, leading to ethnic cleansing, genocide, and the dynasty's demise after the First World War. Upending Western concepts of the Renaissance, the Age of Exploration, the Reformation, this account challenges our understandings of sexuality, orientalism and genocide.Radically retelling their remarkable story, The Ottomans is a magisterial portrait of a dynastic power, and the first to truly capture its cross-fertilisation between East and West.

    He is considered by Octavio Paz to be instrumental to the genesis of modern Latin American poetry and “one of the best poets” of the Spanish language. Toward the end of his life, he had published for over fifty years and brought in crowds of more than 3,000 to a readings in his native country. Coined the “Sniper of Literature” by Cuban poet Roberto Fernández Retamar, Sabines brought poetry to the streets. His vernacular, authentic poems are accessible: meant not for other poets, or the established or elite, but for himself and for the people.In this translation of his fourth book, Tarumba, we find ourselves stepping into Sabines’ streets, brothels, hospitals, and cantinas; the most bittersweet details are told in a way that reaffirms: “Life bursts from you, like scarlet fever, without warning.” Eloquently co-translated by Philip Levine and the late Ernesto Trejo, this bilingual edition is a classic for Spanish- and English-speaking readers alike. Secretive, wild, and searching, these poems are rife with such intensity you’ll feel “heaven is sucking you up through the roof.” Jaime Sabines was born on March 25, 1926 in Chiapas, Mexico. In 1945, he relocated to Mexico City where he studied Medicine for three years before turning his attention to Philosophy and Literature at the University of Mexico. He wrote eight books of poetry, including Horal (1950), Tarumba (1956), and Maltiempo (1972), for which he received the Xavier Villaurrutia Award. In 1959, Sabines was granted the Chiapas Prize and, in 1983, the National Literature Award. In addition to his literary career, Sabines served as a congressman for Chiapas. Jaime Sabines died in 1999; he remains one of Mexico’s most respected poets.  Philip Levine (translator) was born in Detroit, Michigan, in 1928. He is the author of sixteen books of poetry, most recently Breath (Alfred A. Knopf, 2004). His other poetry collections include The Mercy (1999); The Simple Truth (1994), which won the Pulitzer Prize; What Work Is (1991), which won the National Book Award; New Selected Poems (1991); Ashes: Poems New and Old (1979), which received the National Book Critics Circle Award and the first American Book Award for Poetry; 7 Years From Somewhere (1979), which won the National Book Critics Circle Award; and The Names of the Lost (1975), which won the Lenore Marshall Poetry Prize. He has received the Ruth Lilly Poetry Prize, the Harriet Monroe Memorial Prize from Poetry, the Frank O'Hara Prize, and two Guggenheim Foundation fellowships. Philip Levine lives in New York City and Fresno, California, and teaches at New York University.

    It was a sample (and not even the correct file - it was an old rough draft that was saved under a new title), and Goodreads will not take it down. The Amazon link directs to the correct, and full, edition. "She is lost, but the world is too. It is a perfect circle.For life is, but a dream /// is not."- "Seeing Ghosts/A Perfect Circle" excerptA. H. SewellCopyright 2015

    104 pages of gossiping, loving and pestering of the British upper class, accompanied by illustrations, will definitely not disappoint.

    The setting is a small village in southwestern Anatolia in the waning years of the Ottoman Empire. Everyone there speaks Turkish, though they write it in Greek letters. It’s a place that has room for a professional blasphemer; where a brokenhearted aga finds solace in the arms of a Circassian courtesan who isn’t Circassian at all; where a beautiful Christian girl named Philothei is engaged to a Muslim boy named Ibrahim. But all of this will change when Turkey enters the modern world. Epic in sweep, intoxicating in its sensual detail, Birds Without Wings is an enchantment.

    Raised around diasporic Korean communities, E. J. Koh describes her work as deeply influenced by the idea of jeong, which can be translated as a deep attachment, bond, and reciprocity for places, people, and things. The spirit of jeong permeates this collection as each poem draws astonishing connections and illuminates the bonds that hold across time and place.With evocative lyricism, Koh mixes the languages of science and emotion to compose some poems like chemistry equations that convert light into "reasonable dioxide" and then further transmogrify the formula into a complex understanding of the parent-child relationship. Through this alchemy the poet allows readers to see through the eyes of mothers, fathers, daughters, aunts, friends, and lovers: we see the tragedy of a sinking ferry, the hypocrisies of government agencies, the aftermath of war, and a very wide view through the Hubble space telescope. Demonstrating an ability to elicit profound emotional intensity, Koh crafts a book of poems that challenge, delight, and enrich.

    The Laus apparitions, approved in 2008, were the first Marian apparitions approved by the Church in the 21st century.Let Mary's prophetic messages bring comfort and hope to your life in this thorough and compelling presentation of the extraordinary visits of the Mother of God to her children around the world.

    At its center is the “bastard” of the title, Asya, a nineteen-year-old woman who loves Johnny Cash and the French Existentialists, and the four sisters of the Kazanci family who all live together in an extended household in Istanbul: Zehila, the zestful, headstrong youngest sister who runs a tattoo parlor and is Asya’s mother; Banu, who has newly discovered herself as a clairvoyant; Cevriye, a widowed high school teacher; and Feride, a hypochondriac obsessed with impending disaster. Their one estranged brother lives in Arizona with his wife and her Armenian daughter, Armanoush. When Armanoush secretly flies to Istanbul in search of her identity, she finds the Kazanci sisters and becomes fast friends with Asya. A secret is uncovered that links the two families and ties them to the 1915 Armenian deportations and massacres. Full of vigorous, unforgettable female characters, The Bastard of Istanbul is a bold, powerful tale that will confirm Shafak as a rising star of international fiction.

    The poems range in tone from the spiritual longing of an isolated monk to the erotic ecstasy of a court princess—but share the extraordinary simplicity and luminosity of language that marks Kenneth Rexroth's verse style. An introduction by the poet and translator Sam Hamill, the editor of this collection, and short biographies of the poets are included. The Shambhala Library is a series of exquisitely designed and produced cloth editions of the world's spiritual and literary classics, both ancient and modern. Perfect for collecting or as gifts, each volume features a sewn binding, decorative endsheets, and a ribbon marker—a delightful-to-hold 4 ¼ x 6 ¾ trim size.

    Introducing Little Black Classics: 80 books for Penguin's 80th birthday. Little Black Classics celebrate the huge range and diversity of Penguin Classics, with books from around the world and across many centuries. They take us from a balloon ride over Victorian London to a garden of blossom in Japan, from Tierra del Fuego to 16th-century California and the Russian steppe. Here are stories lyrical and savage; poems epic and intimate; essays satirical and inspirational; and ideas that have shaped the lives of millions. Yoshida Kenko (c. 1283-1352). Kenko's work is included in Penguin Classics in Essays in Idleness and Hojoki.

    These journeys were part of his religious training as a Buddhist monk as well as literary inspiration for his memorable and often painfully moving poems. The works he wrote during this time comprise a record of his quest for spiritual enlightenment.Although Santoka was master of conventional-style haiku, which he wrote in his youth, the vast majority of his works, and those for which he is most admired, are in free-verse form. He also left a number of diaries in which he frequently recorded the circumstances that had led to the composition of a particular poem or group of poems. In "For All My Walking, " master translator Burton Watson makes Santoka's life story and literary journeys available to English-speaking readers and students of haiku and Zen Buddhism. He allows us to meet Santoka directly, not by withholding his own opinions but by leaving room for us to form our own. Watson's translations bring across not only the poetry but also the emotional force at the core of the poems.This volume includes 245 of Santoka's poems and of excerpts from his prose diary, along with a chronology of his life and a compelling introduction that provides historical and biographical context to Taneda Santoka's work.

    But their happy, middle-class world—a life of education, work, and comfort—implodes when their country is engulfed in war, and the Taliban rises to power.In Kabul, we meet Fereiba, a schoolteacher who puts her troubled childhood behind her when she finds love in an arranged marriage. But Fereiba's comfortable life implodes when the Taliban rises to power and her family becomes a target of the new fundamentalist regime. Forced to flee with her three children, Fereiba has one hope for survival: to seek refuge with her sister's family in London. Traveling with forged papers and depending on the kindness of strangers, Fereiba and the children make a dangerous crossing into Iran under cover of darkness, the start of a harrowing journey that reduces her from a respected wife and mother to a desperate refugee. Eventually they fall into the shadowy underground network of the undocumented who haunt the streets of Europe's cities. And then, in a busy market square in Athens, their fate takes a frightening turn when Fereiba's teenage son, Saleem, becomes separated from the rest of the family. Without his mother, Saleem is forced, abruptly and unforgivingly, to come of age in a world of human trafficking and squalid refugee camps. Heartbroken, Fereiba has no choice but to continue on with only her daughter and baby. Mother and son cross border after perilous border, risking their lives in the hope of finding a place where they can be reunited.

    Yet for all their metaphorical suggestiveness, Dickinson’s and Whitman’s poems about the natural world neither preclude nor erase nature’s relevance as an actual living environment. In their respective poetic projects, the earth matters both figuratively, as a realm of the imagination, and also as the physical ground that is profoundly affected by human action. This double perspective, and the ways in which it intersects with their formal innovations, points beyond their traditional status as curiously disparate icons of American nature poetry. That both of them not only approach nature as an important subject in its own right, but also address human-nature relationships in ethical terms, invests their work with important environmental overtones. Dickinson and Whitman developed their environmentally suggestive poetics at roughly the same historical moment, at a time when a major shift was occurring in American culture’s view and understanding of the natural world. Just as they were achieving poetic maturity, the dominant view of wilderness was beginning to shift from obstacle or exploitable resource to an endangered treasure in need of conservation and preservation.A Place for Humility examines Dickinson’s and Whitman’s poetry in conjunction with this important change in American environmental perception, exploring the links between their poetic projects within the context of developing nineteenth-century environmental thought. Christine Gerhardt argues that each author's poetry participates in this shift in different but related ways, and that their involvement with their culture’s growing environmental sensibilities constitutes an important connection between their disparate poetic projects. There may be few direct links between Dickinson’s “letter to the World” and Whitman’s “language experiment,” but via a web of environmentally-oriented discourses, their poetry engages in a cultural conversation about the natural world and the possibilities and limitations of writing about it—a conversation in which their thematic and formal choices meet on a surprising number of levels.

    None of these he allows to overwhelm his spirit or his poems, which demonstrate, through breath and cadence and unrepentant enthrallment, that a gentle palm on a chest can calm the fiercest hungers.