this Is Why. Why you are Australian is an examination of our country thirty years ago and today: all the glory of its sun and water - and all the darkness of tall poppies and Cronulla. How does our land look from way over there, and from right up close? A treatise about what it means to be Australian right now. Honest, moving, provocative, uplifting - an exile's story, a mother's story, an Australian's story. Why you are Australian for anyone who needs reminding. 'Achingly I want you to know what it is to be Aussie kids. Where playing barefoot is a signifier of freedom not impoverishment. Where a backyard's a given not a luxury. Where sunshine and fresh food grow children tall. Where you know what a rash shirt is and a nipper, a Paddle Pop and a Boogie Board.'

     The Soul of the Rhino is the spirited yet humble account of Mishra’s unique personal journey. Fresh out of university in the 1970s, Mishra embarks on his conservation work with the help of an ornery but steadfast elephant driver, the Nepalese royal family, and handfuls of  like-minded scientists whose aim is to protect the animal in the foothills of the Himalayas. Yet, in spite of decades spent creating nature reserves and moving rhinos to protected areas, arm-wrestling politicians, and raising awareness for the cause, Mishra is still fearful about the future of the Indian Rhino. To this day, Nepal is overrun by armed insurgents, political violence, and poachers who could kill off this magnificent creature for good.   Filled with candor and bittersweet humor, Mishra re-creates his journey on behalf of the rhino, an ugly yet enchanting, terrifying yet delicate creature. The first book of its kind to delve into the multi-layered political labyrinths of South Asian wildlife conservation, and one man’s endurance in the face of it all, The Soul of the Rhino is sure to win over yourheart and soul.

    In Money Has No Smell, Paul Stoller offers us a more complete portrait of the complex lives of West African immigrants like Diallo, a portrait based on years of research Stoller conducted on the streets of New York City during the 1990s.Blending fascinating ethnographic description with incisive social analysis, Stoller shows how these savvy West African entrepreneurs have built cohesive and effective multinational trading networks, in part through selling a simulated Africa to African Americans. These and other networks set up by the traders, along with their faith as devout Muslims, help them cope with the formidable state regulations and personal challenges they face in America. As Stoller demonstrates, the stories of these West African traders illustrate and illuminate ongoing debates about globalization, the informal economy, and the changing nature of American communities.

    He also tackles the complicated issue of identity and details recent efforts and successes in cultural preservation and language revitalization.A personal account from the state’s first female Indian lawyer, Margaret Treuer, tells her firsthand experience of much change in the community and looks ahead with renewed cultural strength and hope for the first people of Minnesota.Anton Treuer is professor of Ojibwe at Bemidji State University and editor of Living Our Language: Ojibwe Tales and Oral Histories, Aaniin Ekidong: Ojibwe Vocabulary Project, Omaa Akiing, and Oshkaabewis Native Journal, the only academic journal of the Ojibwe language.

    He tries to avoid getting swept up into the life that has brought him grief in the past, but he is just too good a driver - and too much in love with cars - to resist.

    Focusing on Huli “passenger women,” (women who accept money for sex) Wayward Women explores the socio-economic factors that push women into the practice of transactional sex, and asks how these transactions might be an expression of resistance, or even revenge. Challenging conventional understandings of “prostitution” and “sex work,” Holly Wardlow contextualizes the actions and intentions of passenger women in a rich analysis of kinship, bridewealth, marriage, and exchange, revealing the ways in which these robust social institutions are transformed by an encompassing capitalist economy. Many passenger women assert that they have been treated “olsem maket” (like market goods) by their husbands and natal kin, and they respond by fleeing home and defiantly appropriating their sexuality for their own purposes. Experiences of rape, violence, and the failure of kin to redress such wrongs figure prominently in their own stories about becoming “wayward.” Drawing on village court cases, hospital records, and women’s own raw, caustic , and darkly funny narratives, Wayward Women provides a riveting portrait of the way modernity engages with gender to produce new and contested subjectivities.