The Ruins Of Noe

Brigitta's adventures continue with THE RUINS OF NOE, which picks up where Book One, BRIGITTA OF THE WHITE FOREST, leaves off. ~ ~ ~ "I don't understand," said Brigitta, and then glanced back down as the baby yawned and opened her eyes. They were crystal white. "She has no destiny." Ondelle reached in, picked the baby up, and cradled it in her arms. "The Ethereals have not visited her." ~ ~ ~ ~ ~ A child born with no destiny: one of many signs that the White Forest faeries had lost touch with the Ethereals, the Ancient Ones. High Priestess Ondelle is convinced by an old proverb that one faerie is fated to travel to the former home of the Ancients, the Ruins of Noe, to find the answer. That faerie, she believes, is Brigitta. Ondelle and Brigitta set off to save their forest once again, but when they arrive in Noe they discover something they never learned from any faerie tale. Why had this dark secret been kept from them? Why in the name of Faweh had the Ancients left some faeries behind?

Staying Afloat Without Fear It seems we are surrounded by the swirling currents of destruction in a world that has gone astray. Many feel besieged by these tempestuous times and worry about their loved ones, praying that they will somehow survive the fluctuating tides. Noah and his family faced insurmountable challenges, but God showed Noah concrete steps to ensure he and his family could rise above the confusion and float on a raging sea of destruction. In this powerful series, How To Float on a Sea of Destruction in the Last Days, Rick Renner takes you deep into the specific instructions God gave Noah and shows how those same instructions are needed again now to survive and thrive in a world gone mad. In this ten-part series, Rick covers: How to be sure you are sealed tight and safe. How to stay steady in turbulent times. How to get God's personal instructions for you. How to act with fearlessness when God speaks. Things are getting darker as time passes. Let this series help you fill your heart and mind with victory and show you how to rise above the tides of these times.

The zealot army is coming. The winter raid has earned the goblins an enemy they can’t hope to beat. Eris, the leader of a reclusive goblin village, promises he can deliver them. But as Spicy and Thistle soon discover, this charismatic newcomer is maneuvering goblins and men alike towards a disastrous showdown. They will have to work together in a race against time to save themselves, the dragon, and the human refugees who trusted Spicy to bring them to safety. But the Monster Lands are no haven. Spicy and Thistle will need all their wits to prevent a bloodbath. Grab a copy of the fifth installment of the international best-selling dark fantasy series!

Copublished with the Institute for Mesoamerican Studies, University of Albany In Where Did the Eastern Mayas Go? Brent E. Metz explores the complicated issue of who is Indigenous by focusing on the sociohistorical transformations over the past two millennia of the population currently known as the Ch’orti’ Maya. Epigraphers agree that the language of elite writers in Classic Maya civilization was Proto-Ch’olan, the precursor of the Maya languages Ch’orti’, Ch’olti’, Ch’ol, and Chontal. When the Spanish invaded in the early 1500s, the eastern half of this area was dominated by people speaking various dialects of Ch’olti’ and closely related Apay (Ch’orti’), but by the end of the colonial period (1524–1821) only a few pockets of Ch’orti’ speakers remained. From 2003 to 2018 Metz partnered with Indigenous leaders to conduct a historical and ethnographic survey of Ch’orti’ Maya identity in what was once the eastern side of the Classic period lowland Maya region and colonial period Ch’orti’-speaking region of eastern Guatemala, western Honduras, and northwestern El Salvador. Today only 15,000 Ch’orti’ speakers remain, concentrated in two municipalities in eastern Guatemala, but since the 1990s nearly 100,000 impoverished farmers have identified as Ch’orti’ in thirteen Guatemalan and Honduran municipalities, with signs of Indigenous revitalization in several Salvadoran municipalities as well. Indigenous movements have raised the ethnic consciousness of many non-Ch’orti’-speaking semi-subsistence farmers, or campesinos. The region’s inhabitants employ diverse measures to assess identity, referencing language, history, traditions, rurality, “blood,” lineage, discrimination, and more. Where Did the Eastern Mayas Go? approaches Indigenous identity as being grounded in historical processes, contemporary politics, and distinctive senses of place. The book is an engaged, activist ethnography not on but, rather, in collaboration with a marginalized population that will be of interest to scholars of the eastern lowland Maya region, indigeneity generally, and ethnographic experimentation.