Binding Ties

Based on the Emmy Award-winning TV series, this edge-of-your-seat thriller follows the savvy and remarkable team of forensic investigators led by veteran Gil Grissom as they use the latest cutting-edge technology to track down a mysterious killer from the past. Ten years ago, Las Vegas was terrorized by a vicious and bloodthirsty serial killer responsible for nearly half a dozen brutal murders. But after two years of keeping the city in a panic, the killer mysteriously vanished and has not been heard from…until now. Gil Grissom and his CSI team are called in to investigate a homicide that perfectly fits the notorious criminal’s modus operandi. But all hell breaks loose when a reporter made famous by the original cases receives a letter from someone claiming to be the very same killer—but he insists that he had nothing to do with the latest slaying. Now the CSI team must stop someone who may be a copycat killer from striking again, even as a murderer from the past continues to evade capture, and isn’t taking too kindly to rivals.

Religious ceremonies were an inseparable part of Aboriginal traditional life, reinforcing social, economic, and political values. However, missionaries and government officials with ethnocentric attitudes of cultural superiority decreed that Native dances and ceremonies were immoral or un-Christian and an impediment to the integration of the Native population into Canadian society. Beginning in 1885, the Department of Indian Affairs implemented a series of amendments to the Canadian Indian Act, designed to eliminate traditional forms of religious expression and customs, such as the Sun Dance, the Midewiwin, the Sweat Lodge, and giveaway ceremonies.However, the amendments were only partially effective. Aboriginal resistance to the laws took many forms; community leaders challenged the legitimacy of the terms and the manner in which the regulations were implemented, and they altered their ceremonies, the times and locations, the practices, in an attempt both to avoid detection and to placate the agents who enforced the law.Katherine Pettipas views the amendments as part of official support for the destruction of indigenous cultural systems. She presents a critical analysis of the administrative policies and considers the effects of government suppression of traditional religious activities on the whole spectrum of Aboriginal life, focussing on the experiences of the Plains Cree from the mid-1880s to 1951, when the regulations pertaining to religious practices were removed from the Act. She shows how the destructive effects of the legislation are still felt in Aboriginal communities today, and offers insight into current issues of Aboriginal spirituality, including access to and use of religious objects held in museum repositories, protection of sacred lands and sites, and the right to indigenous religious practices in prison.

Although acceptance of difference is on the rise in America, it’s the rare gay or lesbian person who has not been demeaned because of his or her sexual orientation, and this experience usually starts at home, among family members. Whether they are excluded from family love and approval, expected to accept second-class status for life, ignored by mainstream arts and entertainment, or abandoned when intervention would make all the difference, gay people are routinely subjected to forms of psychological and physical abuse unknown to many straight Americans. “Familial homophobia,” as prizewinning writer and professor Sarah Schulman calls it, is a phenomenon that until now has not had a name but that is very much a part of life for the LGBT community. In the same way that Susan Brownmiller’s Against Our Will transformed our understanding of rape by moving the stigma from the victim to the perpetrator, Schulman’s Ties That Bind calls on us to recognize familial homophobia. She invites us to understand it not as a personal problem but a widespread cultural crisis. She challenges us to take up our responsibilities to intervene without violating families, community, and the state. With devastating examples, Schulman clarifies how abusive treatment of homosexuals at home enables abusive treatment of homosexuals in other relationships as well as in society at large. Ambitious, original, and deeply important, Schulman’s book draws on her own experiences, her research, and her activism to probe this complex issue—still very much with us at the start of the twenty-first century—and to articulate a vision for a more accepting world.

In this book, Phyllis Krystal describes techniques, rituals and symbols which are capable of impressing positive messages on the subconscious mind in order to offset some of the negative conditioning that may have been received earlier in life. In this way, changes in life become possible much better than just working on a con¬scious, cognitive level. This method enables a person to liberate from the various sources of false security to become an independent and whole human being, relying only on the inner source of security ans wisdom which is available to everyone who seeks its aids. First revised edition.

At a time of deep political divisions, leaders have called on ordinary Americans to talk to one another: to share their stories, listen empathetically, and focus on what they have in common, not what makes them different. In Inventing the Ties that Bind, Francesca Polletta questions this popular solution for healing our rifts. Talking the way that friends do is not the same as equality, she points out. And initiatives that bring strangers together for friendly dialogue may provide fleeting experiences of intimacy, but do not supply the enduring ties that solidarity requires. But Polletta also studies how Americans cooperate outside such initiatives, in social movements, churches, unions, government, and in their everyday lives. She shows that they often act on behalf of people they see as neighbors, not friends, as allies, not intimates, and people with whom they have an imagined relationship, not a real one. To repair our fractured civic landscape, she argues, we should draw on the rich language of solidarity that Americans already have.

Third Sister in the Tao family, Ailin has watched her two older sisters go through the painful process of having their feet bound. In China in 1911, all the women of good families follow this ancient tradition. But Ailin loves to run away from her governess and play games with her male cousins. Knowing she will never run again once her feet are bound, Ailin rebels and refuses to follow this torturous tradition. As a result, however, the family of her intended husband breaks their marriage agreement. And as she enters adolescence, Ailin finds that her family is no longer willing to support her. Chinese society leaves few options for a single woman of good family, but with a bold conviction and an indomitable spirit, Ailin is determined to forge her own destiny. Her story is a tribute to all those women whose courage created new options for the generations who came after them.

This book, like in classical times of Plato and Aristotle, treats individual and communal ethics as intertwined. At its heart lies the quartet of respect, concern for welfare of others, trust, and care as the basic communal ties. The community needs to be built on these. Acquisition and practice of other values and goods are within the frame of the four underlying "pillars." The four basic notions are attitudes and as such consist of both rational and emotional elements. Thus our ethics is neither based purely on sentiment nor purely on reason. As such they will yield us guidelines, to be filled in contextually, not rigid rule systems. Moravcsik's proposal for ethics is pluralistic but not relativistic. It does not deny some objective ground for sound communal life, but leaves many alternatives within which the four basic ties can be implemented.