Words We Call Home

Words We Call Home is a commemorative anthology celebrating more than twenty-five years of achievement for the UBC Creative Writing department -- the oldest writing program in Canada. The more than sixty poets, dramatists, and fiction writers included provide just a sample of the energy and vision the department has fostered over the years. From Earle Birney's pioneering efforts in 1946, to the birth of the department in 1965, to the present day, the programme has created a place for aspiring, talented writers.

More than twenty years after the ground-breaking anthology This Bridge Called My Back called upon feminists to envision new forms of communities and practices, Gloria E. Anzaldúa and AnaLouise Keating have painstakingly assembled a new collection of over eighty original writings that offers a bold new vision of women-of-color consciousness for the twenty-first century. Written by women and men--both "of color" and "white"--this bridge we call home will challenge readers to rethink existing categories and invent new individual and collective identities.

Names We Call Home is a ground-breaking collection of essays which articulate the dynamics of racial identity in contemporary society. The first volume of its kind, Names We Call Home offers autobiographical essays, poetry, and interviews to highlight the historical, social, and cultural influences that inform racial identity and make possible resistance to myriad forms of injustice.

Faith holds up a photo of the boarded-up, vacant house: "It’s the first thing I see. And I just call it ‘the Homeless House’ ‘cause it’s the house that nobody fixes up." Faith is one of fourteen women living on Syracuse’s Southside, a predominantly African-American and low-income area, who took photographs of their environment and displayed their images to facilitate dialogues about how they viewed their community. A Place We Call Home chronicles this photography project and bears witness not only to the environmental injustice experienced by these women but also to the ways in which they maintain dignity and restore order in a community where they have traditionally had little control. To understand the present plight of these women, one must understand the historical and political context in which certain urban neighborhoods were formed: Black migration, urban renewal, white flight, capital expansion, and then bust. Ducre demonstrates how such political and economic forces created a landscape of abandoned housing within the Southside community. She spotlights the impact of this blight upon the female residents who survive in this crucible of neglect. A Place We Call Home is the first case study of the intersection of Black feminism and environmental justice, and it is also the first book-length presentation using Photovoice methodology, an innovative research and empowerment strategy that assesses community needs by utilizing photographic images taken by individuals. The individuals have historically lacked power and status in formal planning processes. Through a cogent combination of words and images, this book illuminates how these women manage their daily survival in degraded environments, the tools that they deploy to do so, and how they act as agents of change to transform their communities.

A Place to Call Home is a story of refugees no community wanted to see anywhere close to them, as if they were good for nothing. It is an epic portrayal of a painful dilemma of thousands of homeless internally displaced persons (IDPs) who were victims of the highly contested and disputed presidential election. The novel is a true, tear-jerking reflection of a botched election in December 2007 and January 2008, which culminated into a postelection violence that brutally killed almost there thousand innocent people. Some were burned alive inside a church—“God’s territory” as they called—where they had taken safe haven. About seven hundred thousand people were forcibly removed from their homes; some took refuge at police stations, while others fled to neighboring countries to remain alive. Business premises, vehicles, and other properties worth billions of shillings were destroyed, and domestic animals were stolen. This spate of violence happened at a time when thousands of ethnic militias heavily armed with homemade crude weapons were chanting war slogans and singing traditional war songs everywhere in the country. Loyal to their respective presidential candidates, the militias roamed the streets of towns and villages, making every journey perilous. Enemies who got caught were beheaded, and their heads were paraded or displayed on the main highways. Women were seized and gang-raped by the militias and got infected with the deadly HIV-AIDS virus. Amazingly, communities turned their backs against the combined IDPs who were looking for a permanent settlement, calling them foreigners, invaders, or land grabbers in their own country. Breathing under such horrifying circumstances, all IDPs drawn from various tribes resolved to live together in peace and harmony and to prove to the world that they could live with people from other communities without any problem, in spite of their language and cultural barriers. The idea of living together was instilled in the IDPs by VP Nyandege, who emerged as the leading light in their plight and the quest for what they could call home. VP Nyandege won a special place in fellow IDPs’ hearts and made them believe that life was worth fighting for. For seven years, these IDPs have been living in squalid conditions or in makeshift camps, waiting to be settled as promised by the ruling elite. The IDPs lived in rough and ready dwellings with no food, water, toilet facilities, social amenities, or sanitation at all. They were living in a world of their own; no laws, rules, or culture to observe. The fate of these IDPs is reminiscent of the Jews when they lived in Europe and were rejected by people in all countries after World War II and consequently had no place to call their home. After seven years in isolated makeshift camps, the IDPs were offered land to settle on by the Biblical Good Samaritan to prove that tribal groups, once sworn enemies, could live together peacefully and harmoniously. And now these IDPs would like to build the country’s first utopia, the same way the Israelis have transformed the desert land of Israel into another biblical Promised Land of Canaan, the land of milk and honey. (This unfortunate event was disseminated throughout the world by the mass media.)

At a hundred years old, Holocaust survivor Wolf Gruca turned to his grandson, Rabbi Aaron Starr, and asked, “Where was God?” Don’t Forget to Call Home is a grandson’s attempt to respond to a weeping grandfather, and it’s a clergyman’s effort to help the modern person deepen a relationship with the Divine. With warmth and wisdom, Rabbi Starr sets out to answer the question, “Where is God, and what does God want of us?” Perhaps God is no longer the Law Giver or Judge, the Warrior or even the Miracle Maker. Perhaps God is an Empty-Nester Parent, expecting us to live with gratitude, obligation, joy, and hope. Perhaps, like a loving parent whose children are now grown-up, God desires us to act like adults by emulating our Heavenly Parent. Perhaps, too, God and Grandpa are reminding us: “Don’t forget to call home.”

Welcome to Ballycove, the home of Corrigan Mills... Set against the backdrop of the beautiful Irish countryside the famed Corrigan Mills are run by the seemingly perfect Corrigan family, but every family has its secrets, and they don't always stay hidden. Ada has forever lived her life in her sister's shadow. Wanting only to please her mother and take over the family business, now Ada has to take a look at what her heart really wants. Callie has a flourishing international career and a man who loves her dearly, she appears to have it all. But when she's unceremoniously turfed out of the design world, Callie might just get what she's been yearning for. The chance to go home. Simon has always wanted more. More money, more fame, more notoriety. The problem child. Simon has more enemies than friends, and when one of his latest schemes falls foul he'll have to return to the people who always believe in him. Ballycove isn't just a small Irish town. It's a place to call home. Praise for The Place We Call Home: 'A story that takes you far away' Amazon 5* Review 'I feel like I've just binge-watched my next favourite series on Netflix' Amazon 5* Review 'This story pulls you in from the first page' Amazon 5* Review 'An amazing read by Faith Hogan' Amazon 5* Review 'Thoroughly enjoyed this book and was sorry to finish reading it' Amazon 5* Review 'Beautifully written, enjoyable and heartwarming to read' Amazon 5* Review 'As fantastic as ever, The Place We Call Home delivers on all counts and will have readers counting down the days until the next Faith Hogan novel' Amazon 5* Review

Faith holds up a photo of the boarded-up, vacant house: "It’s the first thing I see. And I just call it ‘the Homeless House’ ‘cause it’s the house that nobody fixes up." Faith is one of fourteen women living on Syracuse’s Southside, a predominantly African-American and low-income area, who took photographs of their environment and displayed their images to facilitate dialogues about how they viewed their community. A Place We Call Home chronicles this photography project and bears witness not only to the environmental injustice experienced by these women but also to the ways in which they maintain dignity and restore order in a community where they have traditionally had little control. To understand the present plight of these women, one must understand the historical and political context in which certain urban neighborhoods were formed: Black migration, urban renewal, white flight, capital expansion, and then bust. Ducre demonstrates how such political and economic forces created a landscape of abandoned housing within the Southside community. She spotlights the impact of this blight upon the female residents who survive in this crucible of neglect. A Place We Call Home is the first case study of the intersection of Black feminism and environmental justice, and it is also the first book-length presentation using Photovoice methodology, an innovative research and empowerment strategy that assesses community needs by utilizing photographic images taken by individuals. The individuals have historically lacked power and status in formal planning processes. Through a cogent combination of words and images, this book illuminates how these women manage their daily survival in degraded environments, the tools that they deploy to do so, and how they act as agents of change to transform their communities.