But she quickly learned that while she may have been ready for Hollywood, Hollywood wasn't necessarily ready for her. At four foot two, Terra was born with achondroplasia, a form of short-limbed dwarfism, and because of her diminutive stature she often faced unimaginable prejudice and bigotry. After spending time in the trenches, as an evil elf on Ozzie Osbourne's Merry Mayhem Tour and later as a dancer on Miley Cyrus's Bangerz Tour, Terra struck out on her own and carved out a career for herself as a mini-Britney and mini-Gaga impersonator. But with her larger than life optimism and absolute belief in herself, Terra was determined not to be a "mini-anything" for long and she ultimately captured the hearts of reality TV fans around the world as the star and executive producer of the groundbreaking A+E Network's Lifetime television show Little Women: LA.

    Of course, the West is not what it used to be. Hence my question: what can we offer white people in exchange for their decline and for the wars that will ensue? There is only one answer: peace. There is only one way: revolutionary love.—from Whites, Jews, and UsWith Whites, Jews, and Us, Houria Bouteldja launches a scathing critique of the European Left from an indigenous anti-colonial perspective, reflecting on Frantz Fanon's political legacy, the republican pact, the Shoah, the creation of Israel, feminism, and the fate of postcolonial immigration in the West in the age of rising anti-immigrant populism. Drawing upon such prominent voices as James Baldwin, Malcolm X, and Jean Genet, she issues a polemical call for a militant anti-racism grounded in the concept of revolutionary love.Such love will not come without significant discomfort for whites, and without necessary provocation. Bouteldja challenges widespread assumptions among the Left in the United States and Europe—that anti-Semitism plays any role in Arab–Israeli conflicts, for example, or that philo-Semitism doesn't in itself embody an oppressive position; that feminism or postcolonialist theory is free of colonialism; that integrationalism is a solution rather than a problem; that humanism can be against racism when its very function is to support the political-ideological apparatus that Bouteldja names the “white immune system.”At this transitional moment in the history of the West—which is to say, at the moment of its decline—Bouteldja offers a call for political unity that demands the recognition that whiteness is not a genetic question: it is a matter of power, and it is high time to dismantle it.This Semiotext(e)/Intervention series English-language edition includes a foreword by Cornel West.

    This pioneering work, first published in 1986, documents the continuing vitality of American Indian traditions and the crucial role of women in those traditions.

    While visions of pristine, uninhabited nature led to the creation of these parks, they also inspired policies of Indian removal. By contrasting the native histories of these places with the links between Indian policy developments and preservationist efforts, this work examines the complex origins of the national parks and the troubling consequences of the American wilderness ideal. The first study to place national park history within the context of the early reservation era, it details the ways that national parks developed into one of the most important arenas of contention between native peoples and non-Indians in the twentieth century.

    Villoldo shares some of their time-honored teachings that emphasize the sacred dream: an ephemeral, yet powerful vision that has the potential to guide us to our purpose and show us our place in the universe.The practices in this book will help you forge a sacred dream for yourself. They will help you craft a destiny infused with courage, and driven by vision. You’ll be invited to follow the footsteps of the luminous warrior and learn how to break out of the three nightmares surrounding love, death, and safety that have held you captive, and transform them into the experience of timeless freedom, known as the Primordial Light. This creative power exercised by shamans will lead you to create beauty and healing, and dream a new world into being.When you transform these dreams and accept that life is ever changing, that your mortality is a given and that no one except you can free you from fear —the chaos in your life turns to order, and beauty prevails.“Wake up from the slumber you are living in, and dream with your eyes open so that all the possibilities of the future are available to you.”

    With a new afterword by the author about Chiapas today and its successes and failures.

    It is, instead, about a search for accommodation and common meaning. It tells how Europeans and Indians met, regarding each other as alien, as other, as virtually nonhuman, and how between 1650 and 1815 they constructed a common, mutually comprehensible world in the region around the Great Lakes that the French called pays d'en haut. Here the older worlds of the Algonquians and of various Europeans overlapped, and their mixture created new systems of meaning and of exchange. Finally, the book tells of the breakdown of accommodation and common meanings and the re-creation of the Indians as alien and exotic

    Although detailed accounts of the fur-trade era have appeared, until recently the rich social history has been ignored. In this book, the fur trade is examined not simply as an economic activity but as a social and cultural complex that was to survive for nearly two centuries.The author traces the development of a mutual dependency between Indian and European traders at the economic level that evolved into a significant cultural exchange as well. Marriages of fur traders to Indian women created bonds that helped advance trade relations. As a result of these "many tender ties," there emerged a unique society derived from both Indian and European culture.

    Grizzly bears lumbered down to the creeks to fish for silver salmon and steelhead trout. From vast marshlands geese, ducks, and other birds rose in thick clouds "with a sound like that of a hurricane." This land of "inexpressible fertility," as one early explorer described it, supported one of the densest Indian populations in all of North America.One of the most ground-breaking and highly-acclaimed titles that Heyday has published, _The Ohlone Way _ describes the culture of the Indian people who inhabited Bay Areas prior to the arrival of Europeans.

    Through personal essays, criticism, interviews, testimonials, poetry, and visual art, the collection explores, as coeditor Cherríe Moraga writes, “the complex confluence of identities—race, class, gender, and sexuality—systemic to women of color oppression and liberation.”

    Scott Momaday has had one of the most remarkable careers in twentieth-century American letters. Here, in In the Bear's House, Momaday passionately explores themes of loneliness, sacredness and aggression through his depiction of Bear, the one animal that has both inspired and haunted him throughout his lifetime.Winner of the Oaklahoma Book Award for Poetry, In the Bear's House celebrates Momaday's extraordinary creative vision and evolution as one of our most gifted artists with transcendent dignity and gentleness.

    He lives rough on the streets of Sydney until his father is pardoned. Together, they begin a new life and open a butcher shop. Richard’s job is to bring in beasts for slaughter. At 15 he is framed for stealing cattle and sentenced to hang. He escapes into the vast and dangerous Australian wilderness and has to survive or die with only his indomitable will to help him. How he eventually triumphs and succeeds in life is a “ripping good yarn”.

    Winner of the 1989 National Book Critics Circle Award.

    Third World feminism" into the narrative in a way that thoroughly alters our perspective on contemporary culture and subjectivity.What Sandoval has identified is a language, a rhetoric of resistance to postmodern cultural conditions. U.S liberation movements of the post-World War II era generated specific modes of oppositional consciousness. Out of these emerged a new activity of consciousness and language Sandoval calls the "methodology of the oppressed". This methodology -- born of the strains of the cultural and identity struggles that currently mark global exchange -- holds out the possibility of a new historical moment, a new citizen-subject, and a new form of alliance consciousness and politics.Utilizing semiotics and U.S. Third World feminist criticism, Sandoval demonstrates how this methodology mobilizes love as a category of critical analysis. Rendering this approach in all its specifics, Methodology of the Oppressed gives rise to an alternative mode of criticism opening new perspectives on a theoretical, literary, aesthetic, social movement, or psychic expression.

    "This big-shouldered book, full of ardor...offers us a reasonable hope that with attention and care we can again make public education what it was meant to be, and must yet be."—The Los Angeles Times.