blah blah blah...  It all sounded the same to me - like excuses! He'd been pawning me off to one place or another for 4 years now.  This was what he always did when he didn't want to deal with me anymore. Ever since my mom died when I was 11, my relationship with my father had been strained. In fact, sometimes it seemed as if he didn't want to be around me at all.  These days, the feeling was mutual.  There was a time when I cared, but I was over it. Who wants to waste their life away worrying about someone who doesn't even care about them?  Not this girl. I had far more important things to do. Like for now, figuring out where the cute boys were in this creepy mansion.  "Vivian?"  A voice from behind startled me out of my daydreams. I spun around and locked eyes with a friendly blond with big, blue eyes. Immediately,her outstretched hand reached for mine.  "I'm Kari, a Year Three at Spookybrook Witch Academy. I'll be here to show you around campus and to your room. If there's anything you want to know, don't hesitate to ask!"  Wait... "witch academy"? This is the first book in the Spookybrook Witch Academy series, a spinoff of the Witches of Spookybrook series.

    The smoke-spewing, banshee-wailing, fearsome black thing hisses like a thousand cobras... and the villagers declare that this Thing is an Iron Demon—a yakada yaka.The Burghers who drive these Iron Demons have a penchant for challenging authority and courting trouble, sometimes just to liven things up in the railway outposts... and so it is that Sonnaboy and Meerwald chase a large group of villagers all across Anuradhapura, mother-naked but not much bothered by it, Ben Godlieb conjures up a corpse in his cowcatcher, Dickie Byrd single-handedly demolishes a Pentecostal Mission and is hailed as the messiah of the Railway fraternity, and Basil Van der Smaght filches a human heart and feeds it to the Nawalapitiya railway staff ...and to cap it all, Sonnaboy takes French Leave to act in The Bridge on the River Kwai!

    It did not seem possible to proceed otherwise. At a certain point, it became clear that testimony contained at its core an essential lacuna; in other words, the survivors bore witness to something it is impossible to bear witness to. As a consequence, commenting on survivors' testimony necessarily meant interrogating this lacuna or, more precisely, attempting to listen to it. Listening to something absent did not prove fruitless work for this author. Above all, it made it necessary to clear away almost all the doctrines that, since Auschwitz, have been advanced in the name of ethics.---Giorgio Agamben

    Which means one thing: the world is screwed.When Headmistress Alleva arrives on campus, my life at Headquarters is thrown upside down. After sightings of werewolves close to Guild boundaries have everyone up in arms, recruits are thrust into apprenticeships with prominent teams to help move along graduation rates and get them into the field as soon as possible.While this sounds good at first, I’m starting to figure out that being a protector isn’t what I always thought it would be. At all. Increased attacks, mixed with a creepy research lab that is anything but trustworthy, leaves me desperate for answers.And if that doesn’t sound difficult enough, the members of Team Six are making my life miserable and complicated. If the monsters don’t destroy me, Atlas, Wade, Declan, and Eli just might finish the job first.Kicking ass? Easy. Navigating my new role within The Academy and deciding who can be trusted? Damn near impossible.◆◆◆ Forging the Guild is book two in The Protector Guild series and it does end on a cliffhanger. Max's story is a slow-burn why choose / poly / reverse harem urban fantasy series. Get ready for action, spice, and intrigue. ◆◆◆

    Through the notion of trauma, she contends, we come to a new understanding that permits history to arise where immediate understanding is impossible. In her wide-ranging discussion, Caruth engages Freud's theory of trauma as outlined in Moses and Monotheism and Beyond the Pleasure Principle; the notion of reference and the figure of the falling body in de Man, Kleist, and Kant; the narratives of personal catastrophe in Hiroshima mon amour; and the traumatic address in Lecompte's reinterpretation of Freud's narrative of the dream of the burning child.

    This is the compelling story of how one of Japan's biggest motorcycle manufacturers stole a Nazi rocket scientist's engine secrets from behind the Iron Curtain to conquer the world.

    A scholar and a fan, Perry considers the art, politics, and culture of hip hop through an analysis of song lyrics, the words of the prophets of the hood. Recognizing prevailing characterizations of hip hop as a transnational musical form, Perry advances a powerful argument that hip hop is first and foremost black American music. At the same time, she contends that many studies have shortchanged the aesthetic value of rap by attributing its form and content primarily to socioeconomic factors. Her innovative analysis revels in the artistry of hip hop, revealing it as an art of innovation, not deprivation.Perry offers detailed readings of the lyrics of many hip hop artists, including Ice Cube, Public Enemy, De La Soul, krs-One, OutKast, Sean “Puffy” Combs, Tupac Shakur, Lil’ Kim, Biggie Smalls, Nas, Method Man, and Lauryn Hill. She focuses on the cultural foundations of the music and on the form and narrative features of the songs—the call and response, the reliance on the break, the use of metaphor, and the recurring figures of the trickster and the outlaw. Perry also provides complex considerations of hip hop’s association with crime, violence, and misogyny. She shows that while its message may be disconcerting, rap often expresses brilliant insights about existence in a society mired in difficult racial and gender politics. Hip hop, she suggests, airs a much wider, more troubling range of black experience than was projected during the civil rights era. It provides a unique public space where the sacred and the profane impulses within African American culture unite.

    Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a “vital materiality” that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we to acknowledge that agency always emerges as the effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events.Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the “vital force” inherent in material forms. Bennett concludes by sketching the contours of a “green materialist” ecophilosophy.

    Unwilling to have an abortion or to have the baby adopted, Peggy came up with an audacious plan to keep her child. When Tim was born, hospital staff smuggled him into St Joseph's Baby Home and told the rest of the Brannigan family that the baby had been stillborn. One year later, Peggy adopted Tim and brought him to live with her family in the Falls Road area of Belfast. It was 1967.Told here for the first time, this is Tim's extraordinary story, describing in vivid detail what it was like growing up black in Belfast during the Troubles in the 1970s and 80s, his five-year stint in jail for hiding weapons on behalf of the IRA, his coming to terms with the true circumstances surrounding his birth, and his desperate attempts to trace the father who abandoned him. Where Are You Really From? is a fascinating and powerful memoir about one man's struggle to establish his own identity and a moving tribute to the woman who risked everything to keep her son.

    This pathbreaking work offers a cohesive study of the foundations of race and culture in America. In a new epilogue, Takaki argues that the social health of the United States rests largely on the ability of Americans of all races and cultures to build on an established and positive legacy of cross-cultural cooperation and understanding in the coming 21st century. Observing that by 2050 all Americans will beminorities, Takaki urges us to ask ourselves: Will America fulfill the promise of equality or will America retreat into its iron cages and resist diversity, allowing racial conflicts to divide and possibly even destroy America as a nation? Incisive and provocative, Iron Cages is an essentialresource for students of ethnic history and important reading for anyone interested in the history of race relations in America.

    The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources.In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism.Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power.In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.