A rollicking memoir about the rewards of risk and the surprising facts of safety and self-defense, from a woman who has earned two black belts in her pursuit of living fearlessly.
A rollicking memoir about the rewards of risk and the surprising facts of safety and self-defense, from a woman who has earned two black belts in her pursuit of living fearlessly.
In a landmark process that transformed global reparations after the Holocaust, Germany created the largest sustained redress program in history, amounting to more than $60 billion. When human rights violations are presented primarily in material terms, acknowledging an indemnity claim becomes one way for a victim to be recognized. At the same time, indemnifications provoke a number of difficult questions about how suffering and loss can be measured: How much is an individual life worth? How much or what kind of violence merits compensation? What is "financial pain," and what does it mean to monetize "concentration camp survivor syndrome"? Susan Slyomovics explores this and other compensation programs, both those past and those that might exist in the future, through the lens of anthropological and human rights discourse. How to account for variation in German reparations and French restitution directed solely at Algerian Jewry for Vichy-era losses? Do crimes of colonialism merit reparations? How might reparations models apply to the modern-day conflict in Israel and Palestine? The author points to the examples of her grandmother and mother, Czechoslovakian Jews who survived the Auschwitz, Plaszow, and Markkleeberg camps together but disagreed about applying for the post-World War II Wiedergutmachung ("to make good again") reparation programs. Slyomovics maintains that we can use the legacies of German reparations to reconsider approaches to reparations in the future, and the result is an investigation of practical implications, complicated by the difficult legal, ethnographic, and personal questions that reparations inevitably prompt.
California is globally renowned for its biological diversity, including its wealth of unique, or endemic, species. Many reasons have been cited to explain this abundance: the complex geology and topography of its landscape, the special powers of its Mediterranean-type climate, and the historic and modern barriers to the wider dispersal of its flora and fauna. Plant and Animal Endemism in California compiles and synthesizes a wealth of data on this singular subject, providing new and updated lists of native species, comparing patterns and causes of both plant and animal endemism, and interrogating the classic explanations proposed for the state’s special significance in light of new molecular evidence. Susan Harrison also offers a summary of the innovative tools that have been developed and used in California to conserve and protect this stunning and imperiled diversity.
Overwhelmingly, Martin Luther has been treated as the generator of ideas concerning the relationship between God and humankind. The Personal Luther deliberately departs from that church-historiographic tradition. Luther was a voluble and irrepressible divine. Even though he had multiple ancillary interests, such as singing, playing the lute, appreciating the complexities of nature, and observing his children, his preoccupation was, as he quickly saw it, bringing the Word of God to the people. This book is not about Luther’s theology except insofar as any ideational construct is itself an expression of the thinker who frames it. Luther frequently couched his affective utterances within a theological framework. Nor is it a biography; it does not portray a whole life. Rather, it concentrates on several heretofore neglected aspects of the Reformer’s existence and personality. The subjects that appear in this book are meant to demonstrate what such core-taking on a range of mainly unexplored facets of the Reformer’s personality and experience can yield. It will open the way for other secular researchers to explore the seemingly endless interests of this complicated individual. It will also show that perspectives of cultural historians offer the broadest possible evidentiary base within which to analyze a figure of the past.
In the 1940s, the brightest minds of the United States and Nazi Germany raced to West Africa with a single mission: to secure the essential ingredient of the atomic bomb -- and to make sure nobody saw them doing it Albert Einstein told President Franklin D. Roosevelt in 1939 that the world's only supply of uniquely high-quality uranium ore -- the key ingredient for bomb -- could be found in the Katanga province of the Belgian Congo at the Shinkolobwe Mine. Once the US Manhattan Project was committed to developing atomic weapons for the war against Germany and Japan, the rush to procure this uranium became a top priority -- one deemed "vital to the welfare of the United States." But covertly exporting it from Africa posed a major risk: the ore had to travel via a spy-infested Angolan port or 1,500 miles by rail through the Congo, and then be shipped by boats or Pan Am Clippers to safety in the United States. It could be poached or smuggled at any point on the orders of Nazi Germany. To combat that threat, the US Office of Strategic Services sent in a team of intrepid spies, led by Wilbur Owings "Dock" Hogue, to be America's eyes and ears and to protect its most precious and destructive cargo. Packed with newly discovered details from American and British archives, this is the gripping, true story of the unsung heroism of a handful of good men -- and one woman -- in colonial Africa who risked their lives in the fight against fascism and helped deny Hitler his atomic bomb.
Susan Karant-Nunn argues that the 16th-century Reformation movement sought not only to modify people's doctrinal convictions and their behavior but to root these changes in altered sentiment.
Susan Karant-Nunn applies the insights of anthrop- ologists to ritual change in the German Reformat- ion, finding that Church and state cooperated in using ritual as an instrument for imposing social discipline.
This book examines the afterlife of the lollard movement, demonstrating how it was shaped and used by evangelicals and seventeenth-century Protestants. It focuses on the work of John Foxe, whose influential Acts and Monuments (1563) reoriented the lollards from heretics and traitors to martyrs and model subjects, portraying them as Protestants’ ideological forebears. It is a scholarly mainstay that Foxe edited radical lollard views to bring them in line with a mainstream monarchical church. But this book offers a strong corrective to the argument, revealing that the subversive material present in Foxe’s text allowed seventeenth-century religious radicals to appropriate the lollards as historical validation of their own theological and political positions. The book argues that the same lollards who were used to strengthen the English church in the sixteenth century would play a role in its fragmentation in the seventeenth.
The fragments of Greek painted pottery making up the 115 catalogue entries in this volume come from vases that were once part of Sir William Hamiltons prized second collection. About one third of that collection was lost when the ship transporting it back to England, HMS Colossus, struck a reef and sank off the Isles of Scilly in December 1798. The recovery of what remained of those vases, after almost 200 years on the seabed, took place between 1975 and 1979. The surviving fragments were formally acquired by the British Museum in 1981.
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