Customer Reviews:
This book is a focusing (of hope and passion) which verges on ferocious, yet it is gentle........2007-08-30
Dorothy Allison:
No one has put the struggle to be human in terms as stark, alive, and
desperate and uncertain.
This book is necessary because it reminds even those who don't want to believe it that we are in that terrible, possibly beautiful and desperate place--just trying to get our leg muscles to work, or our hearts.
A final note regarding the nature of the book: This book is a focusing (of hope and passion) which verges on ferocious, yet it is gentle, and more than that--it is kind. It does not seem, to me, to be about sexual abuse or social/societal brutality (though these are its particular anti-thesis); rather, it seemed about the siezing of Hope from the jaws of death. Seemed about the decision to live--find hope, *and* life.
For all that you have given me and the world, thank-you Ms. Allison....
Moving mini-memoir.......2006-12-15
Done originally as a theater piece, "Two Or Three Things I Know For Sure" is moving, a quick read, and educational. In other words, it's everything you'd expect from one of our finest contemporary writers. I didn't see it when it was performed as a show. As a memoir, it is very good. My only criticism is -- and it is not so much as a criticism as a wish -- that I wanted to know more, especially about Allison's Aunt Dot and her mother. The book is generously illustrated with photographs of Allison and her family through the years. There is a piece in the book family photographs in a box, pictures of relatives Allison knew little, if anything, about. I would have loved if that section were expanded upon, and maybe to have seen some of the photos. Succinct and thought-provoking (not to mention heart-tugging), this short book makes for a valuable reading experience.
Fabulous read - simply superb.......2006-11-13
I bought this book because the author's books `Skin' and `Trash' are spotlighted in the anthologies `Courting Pleasure' and `Lovers: love and sex stories' by Tee A. Corinne. I enjoyed them both tremendously and sought out this book.
From the back of the book - [...] Out of Carolina, nominated for the 1992 National Book Award for fiction, introduced Dorothy Allison as one of the most passionate and gifted writers of her generation. Now, in Two or Three Things I Know for Sure, she takes a probing look at her family's history to give us a lyrical, complex memoir that explores how the gossip of one generation can become legends for the next.
Illustrated with photographs from the author's personal collection, Two or Three Things I Know for Sure tells the story of the Gibson women -- sisters, cousins, daughters, and aunts -- and the men who loved them, often abused them, and, nonetheless, shared their destinies. With luminous clarity, Allison explores how desire surprises and what power feels like to a young girl as she confronts abuse.
As always, Dorothy Allison is provocative, confrontational, and brutally honest. Two or Three Things I Know for Sure, steeped in the hard-won wisdom of experience, expresses the strength of her unique vision with beauty and eloquence.
Lambda Literary Award: Finalist
Amazing.......2005-12-28
This book may be small but it packs a huge punch. Beautifully written it will bring tears to your eyes.
Reader {Hillsborough, NJ}.......2005-08-20
Dorothy Allison is a amazing writer, she speaks the truth about her life. She is telling all of us a story about what really has happened to her, we should all be very luck that this dosent happen to every women out there. She is not a "man hater" as someones review has said. I also read this book in college and loved it, i went out and bought 2 more of her books. Whoever did state that it was a horriable book... needs to go back to their college english class..try and just try to put yourself in her shoes. Maybe then you'll get it.
Customer Reviews:
Not to be missed!.......2006-11-13
I can not say enough good things about this intense novel. This book should be required reading in colleges and universities, and I would say High Schools. Awareness can give those who suffer hope, give understanding of true suffering and strength to outsiders, and perhaps shame those would hurt the defenseless.
I bought this book because the author's other books `Skin' and `Trash' are spotlighted in the anthologies `Courting Pleasure' and `Lovers: love and sex stories' by Tee A. Corinne. I enjoyed them both tremendously and sought out this book.
From the back of the book - Greenville County, South Carolina, a wild, lush place, is home to the Boatwright family--rough-hewn men who drink hard and shoot up each other's trucks, and indomitable women who marry young and age all too quickly. At the heart of this astonishing novel is Ruth Anne Boatwright, known simply as Bone, a South Carolina bastard with an annotated birth certificate to tell the tale. Observing everything with the mercilessly keen eye of a child, Bone finds herself caught in a family triangle that will test the loyalty of her mother, Anney. Her stepfather, Daddy Glen, calls Bone "cold as death, mean as a snake, and twice as twisty," yet Anney needs Glen. At first gentle with Bone, Daddy Glen becomes steadily colder and more furious--until their final, harrowing encounter, from which there can be no turning back.
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Under Both Flags: Personal Stories of Sacrifice and Struggle During the Civil War
Tim Goff
Manufacturer: The Lyons Press
ProductGroup: Book
Binding: Paperback
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ASIN: 1592281648 |
Book Description
Although the cataclysm of the Civil War altered American life forever, by 1896 the scars left from those four long years of turmoil and strife had begun to heal, making it possible for both Union and Confederate veterans to come together and share their stories. In these vivid firsthand accounts you'll feel as if you are standing on the smoke-enshrouded deck of the Hartford with Admiral Farragut as flaming shells leap over its bow, experience the desperate exhaustion of the lone scout making his way from Vicksburg to New Orleans through enemy country, and suffer alongside the army surgeon who can save so few of his wounded comrades.
UNDER BOTH FLAGS is an unvarnished presentation of the issues that divided our country, as told in the personal recollections of those who participated in the campaigns, marches, sufferings, and countless instaances of courage during this gigantic struggle. As its original editors note: "The war of the sixties is over; but the price of its lesson was the blood and treasure it cost. The men of the North and the men of the South each fought differently; but the bravest and most sincere expressed their opinions on the battlefield, and in their glorious record the world recognizes the unparalleled valor of the American soldier."
Richly illustrated with contemporary photographs and illustrations, this is a unique collection that will prove an invaluable reference for Civil War enthusiasts and history buffs.
Customer Reviews:
Under Both Flags.......2003-10-07
The reason I chose this particular book to review is due the fact that I possess an original edition that contains the name of a member who served in the 4th artillary U.S.army.
I had found it in the attic of the house I grew up in.
It was my referance book for research that I did for a book report on the Civil War when I was in the 4th grade.
It was this book that generated my interest in the conflict which nearly destroyed our young nation.This book by all accounts contains a look into the soul of our nation at a time of great tribulation.
Under Both Flags is a document more than it is a book and should be a part of any collectors library.
Book Description
What lies behind America's economic and social decline? Can racism explain the ghetto tragedy if two-thirds of America's blacks have made it into the middle class? Why have Chinese, Japanese, and Korean immigrants done so much better than Mexicans? Why are the United States and Canada so far ahead of Latin America? According to Lawrence E. Harrison, the key to answering these and other questions is culture-- the values of a people with respect to work, education, frugality, community, fair play, and progress.
Customer Reviews:
Read it if you must.......2007-09-11
This one is worse than "Culture Matters" (same author).
Know the code before you dive in -- income is distributed, not earned. Japan is the pre-eminent business climate ( because the government is so closely involved, you see). Progress = leftism. Stagnation = conservatism. America is fundamentally weak because some people get rich here.
Now that you have the decoder key, give it a read.
Sets you up for a good dose of Milton Friedman -- the perfect antidote to this kind of balderdash.
Misassessments and Neo-Colonialism in U.S.-Foreign Policy.......2003-04-16
If I had my choice I would re-title this book as follows:
"Who's Dysfuctional??? How Misassessments and Neo-Colonialism Gets Formulated Into U.S.-Foreign Policy" by Lawrence Harrison
As you read along you will see why.
Harrison is solidly within the school of development thought called cultural developmentalism. The theory in short asserts that cultures of given nations are inherently dysfunctional on a level that makes development and ýmodernizationý improbable if not impossible for them. If development is ever to come to such cultures, it must first come at the level of fundamental cultural changes that will ýfitý the people for ýdevelopment.ý In this modernizing view, cultures must change to fit the development form, and not vice-versa.
At root, cultural developmentalism is little other than a revival of unilineal evolutionism (the theory used to help justify colonialism) except that it replaces biology with culture as its picking point.
Harrison was a long-time United States Agency for International Development (USAID) operative in the Western hemisphere who is now a professor of International Affairs at Harvard. During Harrisonýs tenure with USAID, mostly during the Cold War-era, he served for two years as the agencyýs director in Haiti under George Bush, Sr.
Harrisonýs experiences in Haiti lead him to believe that ýthere is something going on in the minds of the Haitians that impedes progress and facilitates the perpetuation of a stagnant, exploitive, repressive system.ý As for what that certain ýsomethingý is, he synopsizes it as ýslave culture, sustained over the generations in substantial isolation.ý
According to Harrison, Haiti is underdeveloped because of its roots in its past, its maladaptive responses to that past as well as to modern events, and its inability to break away from both to ýget with the larger worldý and its standardized development plan. I find it almost stupifying that Harrison neglects to focus on Duvalierism (ideology in Haiti held by some formerly tied up with the dictator there, Duvalier, that says to move we need to gain access to and feed at the state n order to advance socially and economically) in Haiti in these regards, but instead appears to target the Haitian poor.
Harrisonýs seeks to bolster his arguments by replying to the idea of dependency. He takes on the easiest to critique theory of dependency, dependency theory, which Harrison rejects, as well as, apparently, any notion that lower income countries are the way they are because they have been historically exploited by industrialized countriesýýthat the rich are rich because the poor are poor,ý to use Harrisonýs own words. Harrison dismisses the idea with one phrase, calling it simply a ýdoctrine for Marxist-Leninists,ý and ingnores the theory as a useful analytical tool for understanding the underlying causes of underdevelopment in given places. Harrison instead states, ýThe almost exclusive focus on ýimperialismý and ýdependencyý to explain underdevelopment has encouraged the evolution of a paralyzing, self-defeating mythology.ý While this assertion contains grains of truth, for Harrison it needs to be the full focus. For him, formerly colonized countries need to stop looking at the non-realities of notions of dependency, and instead look *inward*.
The praxis and outcomes of Harrisonýs cultural developmentalism is, first, a belief in the superior pattern of the West and reification and universalizing of neo-liberalism. Reminiscent of the underlying assumptions of both unilineal evolutionism and modernization theory, Harrison specifically forwards the notion that some cultures are inherently better or worse when compared to others. Harrison asserts that there is a prototype for underdeveloped countries to emulate to become ýdeveloped.ý Harrison both assumes and asserts that development means, in essence, helping formerly colonized states to become more like their former colonizers in world and life view. This includes having their cultures, governmental structures and policies, and economic and social behaviors conform to what he holds as the superior pattern of the West, importantly to include its current model of neo-liberal economics. Underlying this argument is Harrisonýs explicit rejection of anthropologyýs general adherence to an appropriate cultural relativism. The main of cultural relativism in anthropology asserts that, while there can still be moral universals that can be upheld, each culture makes significant sense when viewed on its own terms and from an understanding that can only be acquired from a stance of having been deeply within that culture for a time. Clearly, understanding Haitian culture like this is not something he did during his tenure in Haiti, probably because he speant too much time at the Olofson (elite hostel in Haiti).
Given this major lack of understanding cultures, it is not surprising therefore that, second, problematic assessments flow from Harrison's cultural developmentalism, and that these assessments then formulate into the policies of important state, international, and NGO decision makers: for example, USAID, with whom Harrison served in Haiti.
For example, Harrison targets Haitiýs indigenous religion, Vodou. Harrison asserts that the religion is a key part of what he calls ýHaitiýs slave cultureý that needs to be broken away from in order for the country to develop. He admits, first, that most Haitians are Vodousaints in one measure or another. From this admission, he goes on to maintain that the world and life view of Vodousaints causes them to focus not on the future, but on the ancestral past. Harrison asserts that ýVoudon [ý] is irrational,ý and that it ýpropagates the view that existence is essentially static and the world unchangeableý (sic). Consequently, for Harrison, Vodou ýtends to lock the Haitian into the status quoý to impede Haitian development.
In this, Harrison quite transparently misses the fact that Vodou was central to the Haitian people making their break from ýthe status quoý (slavery) under colonial domination. Today the religionýs ritual replays of the Haitian Revolution bolster Vodousaints against future slavery forms ýforms that, to most Vodousaints, would seem tied to what Harrison, USAID, and the U.S. advocates for.
Beyond this obvious historical fact, Harrison misses the fact of Aristideýs past mass concientizacíon (consciousness raising) efforts among Haitians, which has led popular Haitians to question things, to demand change. Harrison completely misses the fact that many Vodousaints and their ýclergyý are progressive and socially and politically active, and that they work within Haitiýs popular movements for a just Haiti. In other words, while spiritual elements of Vodou do focus on the past, as is the case with most if not all religions, when it comes to the socio-political realm, most Vodousaints are, in fact, future-oriented. While perhaps fearing the outcomes of concientizacíon (!), Harrison apparently misses this important dualism.
As well, many Vodousaints were highly politically conscious and future-oriented well before Aristideýs mass concientizacíon effort. During the end of the Jean-Claude Duvaliér years in the late 1980s, the intensely popular Haitian rasin [ýroots musicý] and openly Vodouist band Boukman Eksperyans, sharply criticized Jean-Claude in their music and became targets of the regime. Like Vodousaint Boukman Dutty, who helped spark the Haitian Revolution, many (recall that most Haitians are also at least nominally Vodousaints), attribute the pointed music of Boukman Eksperyans with sparking initial fomentation against the Jean-Claude dictatorship. More recently (1992), one of the bandýs politicized songs, Vodou Adjae, expresses shock over problems related to capitalism, communism, ýbullshitism,ý egotism, expansionism, imperialism, racism, fanaticism, corrupt money, war, and orphans.
Aristide's mass concientizacíon and the music of Boukman Eksperyans indicate Harrisonýs problematic assessments of Haiti to be truly extensive. Harrison misses even main currents within the Haitian political climate and popular culture! Having to labor under the stigmatizations and constraining of sight stemming from Harrison's cultural developmentalist praxis would seem to impede Haitiansý development far more than Vodou itself.
Even so, with one eye targeted on Vodou, Harrison summarizes his remedy for Haiti as, ýThe Haitian people need to break with their pastý to emulate the universally applicable prototype for ýdevelopment,ý the West.
The recent and current stream of U.S. policy toward Haiti evidently concurs with Harrisonýs overall assessments concerning the underlying causes of Haitian underdevelopment and the need for an exogenous neo-liberal remedy for it. What is more, as the U.S. has done in the past, it directly ties that assessment to its power. Problem is, the assessments of Haiti have been misformulated based in part upon the constraining of site and, frankly neo-colonialism, that becoming a cultural developmentalist can cause.
So if you want to either become a neo-colonialist, or understand why U.S. policy takes on neo-colonialism far too often, or undrestand why USAID is so often hated around the world, or understand who it is that is the actual most dysfuctional ones in development efforts, buy Harrison's book.
Misassessments and Neo-Colonialism in U.S.-Foreign Policy.......2003-04-16
If I had my choice I would re-title this book as follows:
"Who's Dysfuctional??? How Misassessments and Neo-Colonialism Gets Formulated Into U.S.-Foreign Policy" by Lawrence Harrison
As you read along you will see why.
Harrison is solidly within the school of development thought called cultural developmentalism. The theory in short asserts that cultures of given nations are inherently dysfunctional on a level that makes development and "modernization" improbable if not impossible for them. If development is ever to come to such cultures, it must first come at the level of fundamental cultural changes that will "fit" the people for "development." In this modernizing view, cultures must change to fit the development form, and not vice-versa.
At root, cultural developmentalism is little other than a revival of unilineal evolutionism (the theory used to help justify colonialism) except that it replaces biology with culture as its picking point.
Harrison was a long-time United States Agency for International Development (USAID) operative in the Western hemisphere who is now a professor of International Affairs at Harvard. During Harrison's tenure with USAID, mostly during the Cold War-era, he served for two years as the agency's director in Haiti under George Bush, Sr.
Harrison's experiences in Haiti lead him to believe that "there is something going on in the minds of the Haitians that impedes progress and facilitates the perpetuation of a stagnant, exploitive, repressive system." As for what that certain "something" is, he synopsizes it as "slave culture, sustained over the generations in substantial isolation."
According to Harrison, Haiti is underdeveloped because of its roots in its past, its maladaptive responses to that past as well as to modern events, and its inability to break away from both to "get with the larger world" and its standardized development plan. I find it almost stupifying that Harrison neglects to focus on Duvalierism (ideology in Haiti held by some formerly tied up with the dictator there, Duvalier, that says to move we need to gain access to and feed at the state n order to advance socially and economically) in Haiti in these regards, but instead appears to target the Haitian poor.
Harrison's seeks to bolster his arguments by replying to the idea of dependency. He takes on the easiest to critique theory of dependency, dependency theory, which Harrison rejects, as well as, apparently, any notion that lower income countries are the way they are because they have been historically exploited by industrialized countries-"that the rich are rich because the poor are poor," to use Harrison's own words. Harrison dismisses the idea with one phrase, calling it simply a "doctrine for Marxist-Leninists," and ingnores the theory as a useful analytical tool for understanding the underlying causes of underdevelopment in given places. Harrison instead states, "The almost exclusive focus on `imperialism' and `dependency' to explain underdevelopment has encouraged the evolution of a paralyzing, self-defeating mythology." While this assertion contains grains of truth, for Harrison it needs to be the full focus. For him, formerly colonized countries need to stop looking at the non-realities of notions of dependency, and instead look *inward*.
The praxis and outcomes of Harrison's cultural developmentalism is, first, a belief in the superior pattern of the West and reification and universalizing of neo-liberalism. Reminiscent of the underlying assumptions of both unilineal evolutionism and modernization theory, Harrison specifically forwards the notion that some cultures are inherently better or worse when compared to others. Harrison asserts that there is a prototype for underdeveloped countries to emulate to become "developed." Harrison both assumes and asserts that development means, in essence, helping formerly colonized states to become more like their former colonizers in world and life view. This includes having their cultures, governmental structures and policies, and economic and social behaviors conform to what he holds as the superior pattern of the West, importantly to include its current model of neo-liberal economics. Underlying this argument is Harrison's explicit rejection of anthropology's general adherence to an appropriate cultural relativism. The main of cultural relativism in anthropology asserts that, while there can still be moral universals that can be upheld, each culture makes significant sense when viewed on its own terms and from an understanding that can only be acquired from a stance of having been deeply within that culture for a time. Clearly, understanding Haitian culture like this is not something he did during his tenure in Haiti, probably because he speant too much time at the Olofson (elite hostel in Haiti).
Given this major lack of understanding cultures, it is not surprising therefore that, second, problematic assessments flow from Harrison's cultural developmentalism, and that these assessments then formulate into the policies of important state, international, and NGO decision makers: for example, USAID, with whom Harrison served in Haiti.
For example, Harrison targets Haiti's indigenous religion, Vodou. Harrison asserts that the religion is a key part of what he calls "Haiti's slave culture" that needs to be broken away from in order for the country to develop. He admits, first, that most Haitians are Vodousaints in one measure or another. From this admission, he goes on to maintain that the world and life view of Vodousaints causes them to focus not on the future, but on the ancestral past. Harrison asserts that "Voudon [...] is irrational," and that it "propagates the view that existence is essentially static and the world unchangeable" (sic). Consequently, for Harrison, Vodou "tends to lock the Haitian into the status quo" to impede Haitian development.
In this, Harrison quite transparently misses the fact that Vodou was central to the Haitian people making their break from "the status quo" (slavery) under colonial domination. Today the religion's ritual replays of the Haitian Revolution bolster Vodousaints against future slavery forms -forms that, to most Vodousaints, would seem tied to what Harrison, USAID, and the U.S. advocates for.
Beyond this obvious historical fact, Harrison misses the fact of Aristide's past mass concientizacíon (consciousness raising) efforts among Haitians, which has led popular Haitians to question things, to demand change. Harrison completey misses the fact that many Vodousaints and their "clergy" are progressive and socially and politically active, and that they work within Haiti's popular movements for a just Haiti. In other words, while spiritual elements of Vodou do focus on the past, as is the case with most if not all religions, when it comes to the socio-political realm, most Vodousaints are, in fact, future-oriented. While perhaps fearing the outcomes concientizacíon, Harrison apparently misses this important dualism.
As well, many Vodousaints were highly politically conscious and future-oriented well before Aristide's mass concientizacíon effort. During the end of the Jean-Claude Duvaliér years in the late 1980s, the intensely popular Haitian rasin ["roots music"] and openly Vodouist band Boukman Eksperyans, sharply criticized Jean-Claude in their music and became targets of the regime. Like Vodousaint Boukman Dutty, who helped spark the Haitian Revolution, many (recall that most Haitians are also at least nominally Vodousaints), attribute the pointed music of Boukman Eksperyans with sparking initial fomentation against the Jean-Claude dictatorship. More recently (1992), one of the band's politicized songs, Vodou Adjae, expresses shock over problems related to capitalism, communism, ...egotism, expansionism, imperialism, racism, fanaticism, corrupt money, war, and orphans.
Aristide's mass concientizacíon and the music of Boukman Eksperyans indicate Harrison's problematic assessments of Haiti to be truly extensive. Harrison misses even main currents within the Haitian political climate and popular culture! Having to labor under the stigmatizations and constraining of sight stemming from Harrison's cultural developmentalist praxis would seem to impede Haitians' development far more than Vodou itself.
Even so, with one eye targeted on Vodou, Harrison summarizes his remedy for Haiti as, "The Haitian people need to break with their past" to emulate the universally applicable prototype for "development," the West.
The recent and current stream of U.S. policy toward Haiti evidently concurs with Harrison's overall assessments concerning the underlying causes of Haitian underdevelopment and the need for an exogenous neo-liberal remedy for it. What is more, as the U.S. has done in the past, it directly ties that assessment to its power. Problem is, the assessments of Haiti have been misformulated based in part upon the constraining of site and, frankly neo-colonialism, that becoming a cultural developmentalist can cause.
So if you want to either become a neo-colonialist, or understand why U.S. policy takes on neo-colonialism far too often, or undrestand why USAID is so often hated around the world, buy Harrison's book.
Wow.......2000-05-22
This is a brilliant book that explains everyday confusions about the world. I highly recommend it. And I would like to counter the couple of comments below that suggest that this is a pro-white-Protestant polemic. It does not praise JUST western Protestant thought...there is PLENTY of praising of Eastern thought, such as Chinese Confucianism, and Japanese social attitudes, and of the the Jamaican blacks. These are obviously not white Protestant groups! So to suggest this book is some rash polemic is dead wrong. It's a real eye-opener and quite educational.
Solid.......2000-05-18
This is a brilliant book, that shows that what happens around you affects you. Anyone who doesn't think President Clinton's chronic infidelity, and cronyism, and draft dodging, and all his other scandals, won't result in corruption in other parts of society, should read this book. Corruption spreads like a cancer. When Peter sees Paul get away with something, Peter will try to get away with it, too. This will be an uncomfortable book for some, but should be read.
Average customer rating:
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The Save and Prosper Rugby Union Who's Who
Alex Spink
Manufacturer: HarperCollinsWillow
ProductGroup: Book
Binding: Paperback
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Book Description
This digital document is an article from Doors and Hardware, published by Door and Hardware Institute on September 1, 2003. The length of the article is 1407 words. The page length shown above is based on a typical 300-word page. The article is delivered in HTML format and is available in your Amazon.com Digital Locker immediately after purchase. You can view it with any web browser.
Citation Details
Title: Changes create opportunities: those who survive and prosper in the years ahead will need to identify and adapt quickly to changing markets. They will create new partnerships and non-traditional alliances, and they will continue to develop their competencies in anticipation of changing distribution channel demands.
Author: David Sylvester
Publication:
Doors and Hardware (Magazine/Journal)
Date: September 1, 2003
Publisher: Door and Hardware Institute
Volume: 67
Issue: 9
Page: 20(4)
Distributed by Thomson Gale
Book Description
From reviews of the first edition:
"Nowhere else have the facts presented here ever been assembled in one place before.... This book ought to be placed in every library and newspaper office in the state. Still more, it could find a place in the high schools and universities in [several] courses: history, geography, government, environmental studies."
—Texas Observer
Here is an environmental map of Texas for all concerned citizens and policymakers. Compiled by the Texas Center for Policy Studies, this almanac provides crucial and comprehensive information on the state's land, air, water, energy use, and waste generation gathered from a wide range of state and federal agencies, environmental organizations, and historical and scientific reference sources.
The almanac is designed for quick, easy reference by the public, as well as by scientists and government officials and policymakers. Extensively updated since the first edition, it addresses such key issues as the quantity and quality of the state's environmental resources, present rates of consumption, and future levels of demand. This vital baseline information will help all Texans understand the current condition of our state's environmental health and plan for our future environmental well-being.
Books:
- Unforgivable Blackness: The Rise and Fall of Jack Johnson
- Unscripted (WWE)
- Vivien: The Life of Vivien Leigh
- W. E. B. Du Bois, 1868-1919: Biography of a Race (Owl Books)
- W. E. B. Du Bois, 1919-1963: The Fight for Equality and the American Century
- Where White Men Fear to Tread: The Autobiography of Russell Means
- Why Orwell Matters
- Wired: The Short Life and Fast Times of John Belushi
- Words in a French Life: Lessons in Love and Language from the South of France
- A Distant Mirror: The Calamitous 14th Century
Books Index
Books Home
Recommended Books
- The House of the Vestals: The Investigations of Gordianus the Finder
- Next
- Pay It Forward
- Mrs. Jeffries Takes the Cake
- Oh Say Can You Say What's the Weather Today
- Organic Chemistry
- Shelley II: The Middle of My Century
- Autograf: New York City's Graffiti Writers
- Natural Causes: Essays in Ecological Marxism
- World Guide to Tropical Drift Seeds and Fruits
Trash
Bastard Out of Carolina (Essential Edition): (Plume Essential Edition)
Skin: Talking About Sex, Class And Literature
Cavedweller
Change Me into Zeus's Daughter: A Memoir
