Molly And Babou

A deep friendship developes between Molly the dog and Babou the bear.

Coco, an orphaned bear cub born in the Adirondack Mountains of New York State, is heartbroken to leave her canine friends, Molly, Rags, and Pupsie. But as Babou, the adult male bear who cares for her, explains, it is time to find a mama bear to adopt Coco and teach her how to live as a free, wild bear. Babou and Coco set out on a perilous journey-with close encounters with a mountain lion and an intimidating group of male bears. Eventually, they meet Good Mama, who adopts Coco. But the adjustment is tough. Coco has a lot to learn about being a "real" bear! Plus, she misses her friends, and her stepsister resents her. Coco tells the story of the young bear's first hibernation with her adopted family in a cave full of bats; a sweet reunion with Molly, Rags, and Pupsie; and many other adventures as Coco matures and eventually has a family of her own. Part truth, part fiction, this child-friendly book smoothly weaves themes of adoption and bullying in a sweet yet realistic tale of survival

Three short stories about a little girl who has adventures with her friend, Mr. Maloney, and his talking pet raccoon.

Adam Parkes investigates the literary and cultural implications of the censorship encountered by several modern novelists in the early twentieth century. He situates modernism in the context of this censorship, examining the relations between such authors as D.H. Lawrence, James Joyce, Radclyffe Hall, and Virginia Woolf and the public controversies generated by their fictional explorations of modern sexual themes. These authors located "obscenity" at the level of stylistic and formal experiment. The Rainbow, Lady Chatterley's Lover, Ulysses, and Orlando dramatized problems of sexuality and expression in ways that subverted the moral, political, and aesthetic premises on which their censors operated. In showing how modernism evolved within a culture of censorship, Modernism and the Theater of Censorship suggests that modern novelists, while shaped by their culture, attempted to reshape it.

Street Noises combines the diverse materials of mass culture with literary and archival sources, to produce an innovative and critical re-reading of twentieth-century Paris as the city of the people and of cultural modernity. It concentrates on popular song and opera, cultural theory and records of police surveillance (such as the unpublished archives concerning the sexual mores of sailors in Toulon), sensational weekly magazines (including the weekly Detective Magazine with its remarkable photomontage) and writers of the Academie Goncourt. The author picks out their common realisation of the experience of the city, also showing how the faits divers and the entertainment industries frame the writing of a Benjamin, a Colette or a Genet. Rifkin re-works modern critical theory through these sources, reflecting on its relation to the production of mass cultures.

A historiographical analysis of human geography and a social history of nationalist separatism and cultural identity in southern Senegal. This book is a spatial history of the conflict in Casamance, the portion of Senegal located south of The Gambia. Mark W. Deets traces the origins of the conflict back to the start of the colonial period in a select group of contested spaces and places where the seeds of nationalism and separatism took root. Each chapter examines the development of a different piece of the still unrealized Casamançais nation: river, rice field, forest, school, and stadium. Each of these locations forms a spatial discourse of grievance that transformed space into place, rendering a separatist nation from the pieces where a particular Casamançais identity emerged. However, not every Casamançais identified with these spaces and places in the same way. Many refused to tie their beloved culture and landscape to the project of separatism, revealing a layer of counter-mapping below that of the separatist leaders like Father Augustin Diamacoune Senghor and Mamadou “Nkrumah” Sané. The Casamance conflict began on December 26, 1982. After an oath-taking ceremony in a sacred forest on the edge of Ziguinchor, hundreds of separatists from the Movement of Democratic Forces of the Casamance (MFDC) marched into the town to remove the Senegalese flag in front of the regional governor’s office and replace it with a white flag. The marchers were met by gendarmes who quickly found themselves outnumbered. Government surveillance, arrests, and interrogations followed into the next year, when gendarmes went to the sacred forest to stop another MFDC meeting. This time, the separatists greeted the gendarmes with a burst of violence that left four dead, their bodies mutilated. Senegalese security responded with force, driving the separatists—armed only with improvised rifles, bows and arrows, and machetes—into the forest. The Casamance conflict continues to the present day, so far having left more than five thousand dead, four hundred killed or maimed by land mines, and another eight hundred thousand living in a state of insecurity, with limited possibility for economic development. Ordinary Casamançais—on the Casamance River, in the rice fields, in the forests, in the schools, and in the sports stadiums—have demonstrated a diversity of opinions about the separatist project. Whether by the Senegalese state or by the separatists, these ordinary Casamançais have refused to be mapped. They have made the Casamance “a country of defiance.”

This study argues that material compensation and caste status are essential to the signifying practice of Malian jeliw ("griots") and its continuing relevance. As Mande society's hereditary "masters of the word", jeliw� entrance their listeners with accounts of ancestors' heroic deeds, sometimes in the context of epic recitations and sometimes in popular song. These genealogical narratives function as praise in a society that understands descent as an essential constituent of personality. Indexing an imperial social order with inherited bonds of obligation between patron and client, this praise reproduces the status of the jeliw. Gifts of cash and goods to the jeliw on the occasions of these performances concretize the traditional obligations of nobles and, thus, realize the nobility of the givers. Material compensation makes jeli flattery true in ways it would not otherwise be. These gifts defy both the Maussian discussion of gifting and the Marxian analysis of commodity exchange. The jeliw's semiosis is performative in the sense that they help to create the historical imaginary to which their utterances refer. Thus, performances of jeli praise may help Malians to negotiate the marginalizing effects of globalization.

Otitis was living a great life with his foster siblings, waiting for the day his forever family would come along and take him home. However, he was a little bit different than the rest of his brothers and sisters. Will anyone give an earless cat his forever home?