Answering Their Country S Call

Now with new Content by Tom Kratman HE RAISED AN ARMY AGAINST THOSE WHO TOOK EVERYTHING FROM HIM They should have picked their enemies more carefully. Five centuries from now, on a remarkably Earthlike planet that is mankind's sole colony in space, religious fanatics called the "Salafi Ikhwan" have murdered the uncle of former colonel Patrick Hennessey. That was their first mistake, because uncle was rich and Hennessey was rather a good colonel. But they also murdered Hennessey's wife, Linda, and their three small children, and that was their worst mistake for she was the only restraint Hennessey had ever accepted. From the pile of rubble and the pillar of fire that mark the last resting place of Linda Hennessey and her children arises a new warrior¾Carrera, scourge of the Salafis. He will forge an army of ruthless fanatics from the decrepit remains of failed state's military. He will wage war across half a world. He will find those who killed his family. He will destroy them, and those who support them, utterly, completely, without restraint or remorse. Only when he is finished will there be peace: the peace of an empty wind as it blows across a desert strewn with the bones of Carrera's enemies. At the publisher's request, this title is sold without DRM (Digital Rights Management).

"The United States is the world leader in incarceration. We imprison 716 people out of every 100,000 - compare that to Canada (118), France (101), Mexico (210), Japan (51)... even Russia can only manage a prison population rate of 472. The total US prison population is over 2.25 million, greater than the population of 100 different countries. In fact, if the US prison system were a country, it would be the 142nd most populous nation on earth, falling between Jamaica and Namibia. But besides comparisons based on sheer numbers, what might we learn if we viewed prison as a country? In A Country Called Prison, Mary Looman and John Carl will use this question as the starting point for a novel thought experiment"--

Today, country music enjoys a national fan base that transcends both economic and social boundaries. Sixty years ago, however, it was primarily the music of rural, working-class whites living in the South and was perceived by many Americans as “hillbilly music.” In Smile When You Call Me a Hillbilly, Jeffrey J. Lange examines the 1940s and early 1950s as the most crucial period in country music’s transformation from a rural, southern folk art form to a national phenomenon. In his meticulous analysis of changing performance styles and alterations in the lifestyles of listeners, Lange illuminates the acculturation of country music and its audience into the American mainstream. Dividing country music into six subgenres (progressive country, western swing, postwar traditional, honky-tonk, country pop, and country blues), Lange discusses the music’s expanding appeal. As he analyzes the recordings and comments of each of the subgenre’s most significant artists, including Roy Acuff, Bob Wills, Bill Monroe, Hank Williams, and Red Foley, he traces the many paths the musical form took on its road to respectability. Lange shows how along the way the music and its audience became more sophisticated, how the subgenres blended with one another and with American popular music, and how Nashville emerged as the country music hub. By 1954, the transformation from “hillbilly” music to country music was complete, precipitated by the modernizing forces of World War II and realized by the efforts of promoters, producers, and performers.

The world is being decimated by an unidentified plague. Uninfected naval ships from the US, UK and France are ordered to isolate themselves and remain at sea. They are the only hope for the future of mankind.

In 1999, Nunavut Territory was created in the Canadian Arctic. The area is about 50 times as large as the Netherlands, and is inhabited by a population of 30,000. 85% of the population is Inuit, the indigenous people in this area. The central questions in this research project are what place or regional identities are being ascribed to Nunavut by different groups of people from within and from outside the region, and how do these identities work? In the process of the formation of the region, the territorial Government of Nunavut is an important actor in producing a regional identity that is based on the cultural identity of the Inuit: the Inuit Homeland. This 'official' regional identity creates a symbolic unity that is important in linking people to the region, and through which the land, the history and the people are united in a new territorial membership. However, there is no reason to assume that there is only one regional identity for Nunavut. Different individuals or groups of people from within and from outside the region, such as the people who live in one of the 25 communities and those who work for the multinational mining corporations or as tourist operators, are also involved in the production and reproduction of identities for Nunavut. They represent Nunavut for example as a place to live, a resource region, a wilderness or as a sustainable place. Nunavut Government also links these alternative identities to the area, because as a government they are not only interested in protecting Inuit culture but also aim to modernize the economy in order to enhance prosperity and well-being. As such the place identities are hybrid, and identities that before were produced only by external actors are now also being produced by internal actors, and vice versa.