In this classic autobiography Peter Abrahams tells of his childhood and youth in the slums of Johannesburg and the country around it. He recounts how he gradually wins education, risking his health in the process, then begins to write and finally he is forced to leave for England in an attempt to find a way of life where the colour-bar does not permanently stifle his growth.
In Echo Falls, secrets buried in the past don't always stay there. In the third book in the Edgar Award–nominated and national bestselling Echo Falls series, Peter Abrahams's talent for building suspense shines as Ingrid embarks on her most harrowing adventure yet. Perfect for middle schoolers looking for a good mystery. An idyllic day of snowshoeing on Grampy's land with the sheriff's son, Joey, turns out to be less than idyllic when thirteen-year-old super sleuth Ingrid Levin-Hill stumbles on a body lying in the snow. This discovery sends the town of Echo Falls into a tailspin in which secrets long hidden are revealed and Grampy gets sent to jail. While Ingrid works to clear Grampy's name and uncover what really happened to the man in the snow, she discovers even more secrets she wishes she never knew. Just like the character Gretel, whom Ingid is playing in a local production of Hansel and Gretel, Ingrid must go deep into the darkness to find the truth. The Kliatt reviewer commented: "I’ve read the two previous Echo Falls mysteries featuring Ingrid (Down the Rabbit Hole and Behind the Curtain) and enjoyed them, but I think this one may be the best of all.
Wyatt never really thought much about his dad—a hardened criminal, a lifer in a prison somewhere on the other side of the state. But then the economy had to go and tank, and the community had to go and cut the baseball program from Wyatt's high school. And then the coach had to go and show Wyatt a photograph of his dad at sixteen, looking very much like Wyatt himself. Through a series of unfortunate—or perhaps they were fortunate—events, Wyatt meets a crazy-hot girl named Greer with a criminal dad of her own. A criminal dad who is, in fact, in jail with Wyatt's own criminal dad. Greer arranges a meeting, and Wyatt's dad is nothing like the guy he's imagined—he's suave, and smart, and funny, and cool, and—Wyatt's pretty sure—innocent. So Wyatt decides to help him out. A decision that may possibly be the worst he's ever made in his life. This is another hold-your-breath thriller by the New York Times bestselling and Edgar Award nominated Peter Abrahams.
Distraught by a failing marriage, Francie Cullingwood enters into a secret affair with charismatic radio psychologist Ned Demarco. But what seems like a refuge takes a decidedly dark turn. For when the liaison is discovered, a seething, enraged genius begins to construct the perfect, flawless murder, manipulating Francie, her lover, and her best friend like chess pieces in a lethal game. But even the most brilliant mind can make mistakes. And soon the intricate plan is spinning wildly out of control--in shocking, fatal directions. . . . An unfaithful wife. A cheating lover. A loyal friend. A jealous husband. In this stunning thriller, four lives hang in precarious balance--as a cunning killer prepares their roles in A Perfect Crime.
Caught unawares is a critical topic that yearns argent consideration.In regard to the parable of the wedding banquet in mathew22:1-14;somebody was caught unawares before he/she had resolved to put the right garment of the banquet. Sadly,this will plague well to do Christians, regular church attendants whom at our opinions are members of paradise. The irresistible truth is that one day the Lord will come again according to the scriptures (Matthew 24:44)The right garments of the feast refers to holiness and repentance in sincerity.
In the 1970s and 1980s, my wife and I were privileged, together with a group of friends, John and Sally, Dennis and Freda, Dave, Richard and Gill, to lead a series of intensive Bible studies with a changing group of undergraduate students each Sunday evening during university term. In preparation for a study, we would meet one evening during the week to discuss the passage of scripture proposed for the following Sunday, and we would share together what we had each learned from commentaries and other sources. On Sundays, one of us would present the passage for perhaps an hour, and after coffee and biscuits, we would have forty minutes or more of open discussion. Those were life-changing evenings for me. I developed a deep respect for scripture, a longing to live it out, and a desire to share it. The studies came to an end smoothly and happily when John and Sally moved to Oxford. This prompted Margaret and me to leave our comfortable downtown church in Cardiff and offer to throw our lot in with a struggling small Baptist church in one of the Welsh valley towns. I offered to take a lead in Bible teaching within the church, and Margaret became involved in time off, a group for older women, and in a number of other community-based initiatives. After a few months, I was invited to accept leadership of the church as a layperson, an untrained Baptist pastor. After much thought and prayer, I accepted, and so commenced the happiest period of my married life and the busiest period for the both of us! Fourteen years later, the church moved to larger premises, led by a gifted local lad with reference to whom I often said, “I lectured the church. Wayne communicates to the people!” For each service in the church, I typed out an A4 essay on the Bible passage that had been preached, and at the end of the service, I stood at the door, said farewell to each person, and gave each of them a copy of my essay. In this way, I hoped that I might increase both the respect for scripture throughout the church and perhaps reinforce the memory of each passage presented in the sermon. When Margaret and I resigned from leadership of the church, I rewrote a series of twenty-eight sermons I had given in the church. I had these printed and bound together into a booklet and I gave a copy as a farewell gift to every person who attended the church. These essays have been further edited and are now published under the title A Medical Scientist Examines the Life of Jesus. The present volume is based on another series of sermons I had given in the church. These, too, have been edited and rewritten as a series of essays under the title Lessons for Life Based on the Lives of Abraham, Isaac, Jacob, and Joseph.
How can businesses transform to achieve competitive advantage in a digital-enabled world? How can managers and leaders create a culture that supports lasting change through these transformations? Building the Agile Business through Digital Transformation is an in-depth guide for all those needing to better understand, implement and lead digital transformation in the workplace. It sets aside traditional thinking and outdated strategies to explain what steps need to be taken for an organization to become truly agile, embed innovation and develop talent to succeed. This majorly revised second edition of Building the Agile Business through Digital Transformation contains new material on the culture and mindset challenges of shifting at scale from linear to agile working, and using data effectively in organizational decision-making. Full of practical advice, examples and real-life insights from organizations at the leading edge of digital transformation including AirBnb, Amazon and Google, this book is an essential guide to driving success by becoming an agile and digital native business.
The forerunner of an entire school of African literary art.' Sunday Times Those men who are history now; did they feel like this? A 1950s Hampstead pub; a freezing night. Lois can't tear her eyes away from the haunted, restless African man in the corner. Over brandy and stew, she discovers he is in awe of her friend, Panafrica's greatest political writer and fighter. Their meeting inducts this stranger, Udomo, into London's revolutionary community of exiled African activists: the start of a life-changing journey. Amidst the internal politics and love affairs, Udomo is inspired by other leaders' independence uprisings; but when he returns to his native land to overthrow the colonial oppressors, his idealism is put to the ultimate test ... Inspired by Peter Abrahams' befriending of future African heads of state in mid-century London , A Wreath for Udomo (1956) is a radical lost classic, unforgettably exploring the nature of freedom, power, leadership and love.
In the second half of the 1800s, the United States turns her attention to the demands of Manifest Destiny, which include killing or containing the tribal people of North America and establishing a transcontinental, Anglo nation. Among the last tribes impacted are those in the Columbia River Valley and on the Columbia Plateau of the Pacific Northwest. At the same time, a movement called Washani sweeps across that area in reaction to the ascent of the Anglo-Americans. The spiritual leader is a shaman and prophet of the Wanapum tribe named Smoholla, 1813-1895. His influence on the other tribes becomes enormous. One of these is the Yakima, of what is now eastern Washington, and this tribe is one of two featured in the story. James Wilbur grows up in Upstate New York, son of a Presbyterian minister. Most, if not all, of our founding fathers were Presbyterians. His father believes God is a Presbyterian and that Methodism is a lesser religion. Naturally, James finds his way to what his father considers the Devil's trifecta: Methodism, the Methodist ministry and missionary work. James Harvey Wilbur marries Lucretia Ann Stebens on 3/9/1831, when both are nineteen. They have a daughter named Ann. Lucretia Wilbur is not a church-chosen partner for James. She smokes cigarettes, drinks whiskey and is a free thinker. The Wilburs are sent west by ship to build the first church in Portland, Oregon, and to tend to that flock. Thirty years go by. Ann grows up, marries and dies of influenza. The Wilburs, then forty-nine, head to the Columbia Plateau to begin a new life, arriving at the Yakima Indian Reservation in 1859. Both teach English; James works to convert the Indians to Methodism. The Yakima call him Father Wilbur right away; not out of affection, as is historically recorded, but as a joke, his being afflicted with paternalism and prone to pontification. James goes back east to Washington and badgers Abraham Lincoln about the corrupt government agent at the reservation, so President Lincoln appoints James to that post. James now uses his combined power to further his own agenda for the Yakima, which is assimilation through commercial agriculture. He soon realizes that isolation and death are the true aims of the reservation system, and that his helping the Yakima to transcend those intentions is an abomination to almost all the other White people. He is not dissuaded. Reservation life in the 1800s is marginal. Father Wilbur offers food, education and land, in exchange for conversion. Teams of oxen, John Deere plows, seeds, fruit trees, cattle, homestead claims; it grows, as the converted Yakima (eventually about 25% to agriculture and a lesser percentage to Methodism) become established in the world of market agriculture. Almost immediately, these farms and ranches become self-sustaining. To fund his program, however, James turns to misallocation of government funds - all in God's name. James Wilbur has maniacal rules, and his main rules conflict with the traditions of the people. The Yakima have a social security system dependent on polygamy, whereby widows and orphans are woven back into the community, also sheltering the aged in the process. It's not about wealth, sex or power. It's about survival through remarriage and adoption. James thinks of polygamy in sexual terms and gets hopelessly stuck there. Along with a bit of Mormon History, there is a comparison of these two forms of polygamy. The land of the Columbia Plateau is initially fertile, and James has no trouble selling the produce of the new Yakima farmers, because more settlers come to Oregon every day. After 1884, James helps converted Indians file homestead claims off the reservation. The Yakima are a conservative people and most of them reject Christianity and market agriculture. These people are known as Traditionals, and are referred to by James as blanket Indians. They don't recognize his rules concerning monogamy and religion. If you want the supplies and assistance available through Father Wilbur, you may have only one spouse. For him, it's a simple trade of survival for conversion, but for those who feel they have no choice, it's a family-destroying and heart-wrenching experience. The other main rule, about Methodism, has more rules attached. No leaving the reservation, no drinking, no gambling and no dancing are among them. He adds to the damage of his insistence by demanding these changes be both immediate and absolute. Father Wilbur never keeps a dime of the redirected money for himself. He gets away with this despotism and funding his program through theft for six years, until 1870, when the army returns after the start of Reconstruction. His crimes are then discovered, he is fired as agent, and most of the personal restrictions he imposed are abolished. In an instant, he falls from power. Even his church casts a dubious eye on him and suggests he might better contribute by contacting unsurrendered Indians. Lucretia convinces the church's leaders that she can watch the flock while James is away, her already having rapport with the people, and James walks off into the wilderness. What happens next involves a band of Nez Perce, a secular Jew named Sam Rathckowscki and the story of Abraham and Isaac, which is at the core of this book. Abraham's conceits are two: that he owns his children, and that God speaks to him. Abraham and his family enter the story. Catherine the Great, her last lover, and her son Paul the Nut also make cameo appearances. Sam's story is told, taking him from northern Russia to New York City, and then west as an interpreter with the Lewis and Clark Expedition, where he is invited to join the band of Nez Perce just mentioned. He remains there and marries four Nez Perce women. If you want to know what happens to James Harvey Wilbur in the wilds of Idaho, what transpires in his month with the Nez Perce, and about his then drinking antebellum whiskey at the White House with President Grant (in a meeting that really took place) you'll want to read this historically accurate and slightly fictionalized story, most of which is true.
In Abraham's Ashes, Peter Heinegg uncovers the truth behind the bizarre, contradictory, and oppressive fantasy known as monotheism. He offers a forceful critique of the biblical and Qur'anic views of Abraham, showing how at the heart of all prophetic religions lies an untenabl...
A huge, ambitious re-creation of the eighteenth-century Battle of the Plains of Abraham, the pivotal battle in the Seven Years’ War (1754–1763) to win control of the trans-Appalachian region of North America, a battle consisting of the British and American colonists on one side and the French and the Iroquois Confederacy on the other, and leading directly to the colonial War of Independence and the creation of Canada. It took five years of warfare fought on three continents—Europe, Asia, and North America—to bring the forces arrayed against one another—Britain, Prussia, and Hanover against France, Austria, Sweden, Saxony, Russia, and Spain (Churchill called it “the first world war”)—to the plateau outside Quebec City, on September 13, 1759, on fields owned a century before by a fisherman named Abraham Martin . . . It was the final battle of a three-month siege by the British Army and Navy of Quebec, the walled city that controlled access to the St. Lawrence River and the continent’s entire network of waterways; a battle with the British utilizing 15,000 soldiers, employing 186 ships, with hundreds of colonists aboard British warships and transports from Boston, New York, and Philadelphia, with France sending in a mere 400 reinforcements in addition to its 3,500 soldiers. The battle on the Plains of Abraham lasted twenty minutes, and at its finish the course of a continent was changed forever . . . New military tactics were used for the first time against standard European formations . . . Generals Wolfe and Montcalm each died of gunshot wounds . . . France surrendered Quebec to the British, setting the course for the future of Canada, paving the way for the signing of the Treaty of Paris that gave the British control of North America east of the Mississippi, and forcing France to relinquish its claims on New Orleans and to give the lands west of the Mississippi to Spain for surrendering Florida to the British. After the decisive battle, Britain’s maritime and colonial supremacy was assured, its hold on the thirteen American colonies tightened. The American participation in ousting the French as a North American power spurred the confidence of the people of New York, Pennsylvania, and Massachusetts, who began to agitate for independence from Great Britain. Sixteen years later, France, still bitter over the loss of most of its colonial empire, intervened on behalf of the patriots in the American Revolutionary War (1775–1783). In Northern Armageddon, Peter MacLeod, using original research—diaries, journals, letters, and firsthand accounts—and bringing to bear all of his extensive knowledge and grasp of warfare and colonial North American history, tells the epic story on a human scale. He writes of the British at Quebec through the eyes of a master’s mate on one of the ships embroiled in the battle. And from the French perspective, as the British bombarded Quebec, of four residents of the city—a priest, a clerk, a nun, and a notary—caught in the crossfire. MacLeod gives us as well the large-scale ramifications of this clash of armies, not only on the shape of North America, but on the history of Europe itself. A stunning work of military history.
Faith is topic yet to be anticipated. Most confess it, but few live to it. Every believer is endowed with gift of faith – to him who believes all things are possible(mark 9:23). However, faith ought to be exploited and exercised. Probably, in normal occurrence you can't be at the utmost at first instance. Similarly, the more you exercise faith, the more confidence and assurance you will. Faith connect us to the divine flow; to the source of healing, blessing and all virtues. There is no other link except faith. Everything is possible due to virtue of God who promised it, since he can't deny himself and impossible is word devoid in his dictionary. Learn how to turn the bible into reality, prove Satan a liar, draw heaven to you and ever live in total victory all your days in this planet.
Abraham is an unforgettable portrait of faith. Daniel is a classic example of holiness. And through her willingness to risk her own life, Esther shows us what commitment means. This twelve-session LifeGuide® Bible Study introduces you to twelve remarkable lives described in the Old Testament. The stories of these people from the ancient past can help you learn to live well even today.
In Abraham's Ashes, Peter Heinegg uncovers the truth behind the bizarre, contradictory, and oppressive fantasy known as monotheism. He offers a forceful critique of the biblical and Qur'anic views of Abraham, showing how at the heart of all prophetic religions lies an untenabl...
In the second half of the 1800s, the United States turns her attention to the demands of Manifest Destiny, which include killing or containing the tribal people of North America and establishing a transcontinental, Anglo nation. Among the last tribes impacted are those in the Columbia River Valley and on the Columbia Plateau of the Pacific Northwest. At the same time, a movement called Washani sweeps across that area in reaction to the ascent of the Anglo-Americans. The spiritual leader is a shaman and prophet of the Wanapum tribe named Smoholla, 1813-1895. His influence on the other tribes becomes enormous. One of these is the Yakima, of what is now eastern Washington, and this tribe is one of two featured in the story. James Wilbur grows up in Upstate New York, son of a Presbyterian minister. Most, if not all, of our founding fathers were Presbyterians. His father believes God is a Presbyterian and that Methodism is a lesser religion. Naturally, James finds his way to what his father considers the Devil's trifecta: Methodism, the Methodist ministry and missionary work. James Harvey Wilbur marries Lucretia Ann Stebens on 3/9/1831, when both are nineteen. They have a daughter named Ann. Lucretia Wilbur is not a church-chosen partner for James. She smokes cigarettes, drinks whiskey and is a free thinker. The Wilburs are sent west by ship to build the first church in Portland, Oregon, and to tend to that flock. Thirty years go by. Ann grows up, marries and dies of influenza. The Wilburs, then forty-nine, head to the Columbia Plateau to begin a new life, arriving at the Yakima Indian Reservation in 1859. Both teach English; James works to convert the Indians to Methodism. The Yakima call him Father Wilbur right away; not out of affection, as is historically recorded, but as a joke, his being afflicted with paternalism and prone to pontification. James goes back east to Washington and badgers Abraham Lincoln about the corrupt government agent at the reservation, so President Lincoln appoints James to that post. James now uses his combined power to further his own agenda for the Yakima, which is assimilation through commercial agriculture. He soon realizes that isolation and death are the true aims of the reservation system, and that his helping the Yakima to transcend those intentions is an abomination to almost all the other White people. He is not dissuaded. Reservation life in the 1800s is marginal. Father Wilbur offers food, education and land, in exchange for conversion. Teams of oxen, John Deere plows, seeds, fruit trees, cattle, homestead claims; it grows, as the converted Yakima (eventually about 25% to agriculture and a lesser percentage to Methodism) become established in the world of market agriculture. Almost immediately, these farms and ranches become self-sustaining. To fund his program, however, James turns to misallocation of government funds - all in God's name. James Wilbur has maniacal rules, and his main rules conflict with the traditions of the people. The Yakima have a social security system dependent on polygamy, whereby widows and orphans are woven back into the community, also sheltering the aged in the process. It's not about wealth, sex or power. It's about survival through remarriage and adoption. James thinks of polygamy in sexual terms and gets hopelessly stuck there. Along with a bit of Mormon History, there is a comparison of these two forms of polygamy. The land of the Columbia Plateau is initially fertile, and James has no trouble selling the produce of the new Yakima farmers, because more settlers come to Oregon every day. After 1884, James helps converted Indians file homestead claims off the reservation. The Yakima are a conservative people and most of them reject Christianity and market agriculture. These people are known as Traditionals, and are referred to by James as blanket Indians. They don't recognize his rules concerning monogamy and religion. If you want the supplies and assistance available through Father Wilbur, you may have only one spouse. For him, it's a simple trade of survival for conversion, but for those who feel they have no choice, it's a family-destroying and heart-wrenching experience. The other main rule, about Methodism, has more rules attached. No leaving the reservation, no drinking, no gambling and no dancing are among them. He adds to the damage of his insistence by demanding these changes be both immediate and absolute. Father Wilbur never keeps a dime of the redirected money for himself. He gets away with this despotism and funding his program through theft for six years, until 1870, when the army returns after the start of Reconstruction. His crimes are then discovered, he is fired as agent, and most of the personal restrictions he imposed are abolished. In an instant, he falls from power. Even his church casts a dubious eye on him and suggests he might better contribute by contacting unsurrendered Indians. Lucretia convinces the church's leaders that she can watch the flock while James is away, her already having rapport with the people, and James walks off into the wilderness. What happens next involves a band of Nez Perce, a secular Jew named Sam Rathckowscki and the story of Abraham and Isaac, which is at the core of this book. Abraham's conceits are two: that he owns his children, and that God speaks to him. Abraham and his family enter the story. Catherine the Great, her last lover, and her son Paul the Nut also make cameo appearances. Sam's story is told, taking him from northern Russia to New York City, and then west as an interpreter with the Lewis and Clark Expedition, where he is invited to join the band of Nez Perce just mentioned. He remains there and marries four Nez Perce women. If you want to know what happens to James Harvey Wilbur in the wilds of Idaho, what transpires in his month with the Nez Perce, and about his then drinking antebellum whiskey at the White House with President Grant (in a meeting that really took place) you'll want to read this historically accurate and slightly fictionalized story, most of which is true.
Can the advice of an eleven-year-old girl help get Abraham Lincoln elected president? As the election of 1860 nears, eleven-year-old Grace and her family are working hard to help Abraham Lincoln win. After seeing his image on a poster, Grace decides to write to him and suggest that growing a beard might win him more votes. Much to her surprise, Lincoln answers her letter, and she becomes a neighborhood celebrity. When the president-elect’s victory train passes through on its way to Washington, DC, Mr. Lincoln singles Grace out as the girl who gave him good advice. Based on true events, this story will charm young readers of historical fiction.
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