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Told from the perspective of a Norwegian homesteader wife and three of her daughters, this family saga intersects homesteading with the lesser-known history of Norway in World War II and leaves the family with allegiance to two flags.

The Bishop realized that sooner or later we'd be able to contact, and perhaps communicate with other civilizations throughout our Milky Way galaxy. His vision, his Mission, was for us to prepare for that time. If it turned out that we could actually communicate with aliens from other worlds, his burning question, "Are we alone?" would be answered with that first contact. But, that's not all he wanted to know.Follow this intriguing journey through the decades of debate and discovery the Mission demanded. From ecumenical views to space exploration technology, from the practical to the fanciful; Collins tells his tale with words that will evoke and provoke.

This is the second book in the Feathers and Light series. To summarize how the first book (Feathers and Light) ended, in Sorche's words... "I ended up on a mountain in the dark with a god who was trying to kill me. I either blew her to smithereens or blasted her off a cliff. I'm not sure which. After that I was in some kind of trance and when I woke up, Sophia dropped it on me that she and most everyone else in her neighborhood were gods, that my friend, Brighid, is a god, and that my mom and dad and sister, Harper, are all demigods, or maybe gods. And worst of all, I'm some kind of; super-demigod."In Reluctant Gods, Sorche, Harper, and Brighid struggle with the fact that they are not just normal kids. To help them, Sophia teaches them the art of Patience. And Enya-Queen of the Gentle Folk, the Fairies-encourages them to embrace all the experiences the upcoming year will offer. Well, and both Sophia and Enya tell them that in the end, they may just have to "wing it".Given her previous experiences, Brighid quickly accepts that as an ancient Celtic god, her jobs include giving hope to those who are fearful or anxious, and offering creative inspiration to all who seek it. But she is warned that because there are so many humans needing her help, the greatest danger she will face is burnout; if she tries to go it alone, she's told, she'll be done before she's thirty.As the youngest of the three, Sorche is the most open to new and "unusual" experiences. Because of that, she is able to perform technically impossible weather modifications to save their town from wildfires, to heal a friend dying of cancer, and to teach a theoretical physicist that immortal gods don't just disappear when they're forgotten. At the same time, she does all the things that a normal ten-year-old, fifth grader does.And then there's Harper, the most reluctant of the three... the one who really just wants to be normal. But after a year of challenges, as she turns fourteen, she resolves to accept as her new normal all that she has been given, to take control of herself, and to move forward.While Reluctant Gods is filled with adventure, it is also an exploration of what it means to be growing up. It is a tale emphasizing the importance of family and community. And it is a tale of self-empowerment.

Considering the violent and deadly experiences of racism in the United States during this contemporary moment, there remains a critical need for demonstrative dialogues for social justice. Progressive anti-racist allies-across differences of race, gender, class, sexuality, and ability-must continue to join together to enact strategies devoted to the eradication of racism. Ways to advocate life survival for Black Indigenous People of Color in the U.S. must be actively engaged. Particularly related to the emotional and physical trauma BIPOC communities are currently experiencing in this day and time, there must be a renewed call for the vision of a "beloved community." It must be envisioned by a unified, collective body of people committed to liberation for all the oppressed. In this day and time, anti-racist solidarity means that these individuals must take on challenging conversations about ways systemic and institutionalized racism continues to be perpetuated.In Killing Rage: Ending Racism (1995), published over two decades ago, bell hooks states that "to 'talk race'"-in and of itself-is a difficult subject. For bell, her reluctance toward speaking publicly about the subject of race and racism is the fact that it "hurts ... [it not only] startles, frightens, and is enough to throw one back into silence" (3). Yet, it is clear for hooks that silence is not the solution to the traumatic experience of racism. Writing in Killing Rage: Ending Racism about the complexity her life as a Black woman, a feminist, a professor and cultural critic in PWIs (Predominately White Institutions), she expresses her feelings about the experiences of racism and its intersectional relationship to sexism and classism.In Liberation for the Oppressed, I have conceptualized this book to compel its potential readers-not only to contemplate the "painful," emotional challenges that the subject of race and racism may provoke, but also to compel them to think about the life-saving power of unity for the creation of a "beloved community," as envisioned by Dr. Martin Luther King, Jr. In allyship for social justice, progressive individuals (across differences) should support struggles to end racism perpetrated against BIPOC communities. In the conception of this book, I contend with bell hooks that silence about race and racism in the U.S. is hurtful.The mission for Liberation for the Oppressed is boldly to affirm the lives and voices of its contributors. They literally put their lives on the line writing about traumatic experiences each of them has or would face in what it means "to 'talk race'." Becoming critically aware of the self-deadening effects of internalized racism, each of them map the course of their personal, political, and professional journey toward self-recovery. Becoming critically aware of the complicity with racism by not speaking out about its traumatic implications, each of them critically employs personal narrative to speak out in loving resistance to racist colonization.Linking the concept of Black feminist intersectionality with interdisciplinary, I employ it as the theoretical foundation for the advocacy of community activism for resistance to all forms of systemic oppression. Liberation for the Oppressed is about representing the power of love for social justice. Each contributor to this book acts to demonstrate the agency of emotional wellbeing and self-recovery needed for all oppressed people. This standpoint lines up with bell hooks' vision of a "Beloved Community: A World Without Racism," the final chapter of Killing Rage: Ending Racism.I believe the contributors' writings in Liberation for the Oppressed act to transform the personal, political, and professional lives of those people who will read them-in and outside the "ivory tower".

This is an account of the author's philosophical leanings toward the Dao and how he got there. Read how he 'unwires' himself from the patterns common to different mind-sets while painting, dancing, teaching and 'idling' around the world.

Armageddon is just another meme. The end of the world sells gold-clad coins, nutritional panaceas, web site traffic, and probably shampoo and body spray. But in our consumer bubbles, we may no longer have the capacity for distinguishing between fake and real dangers. It is the premise of this book that very real threats to a decent way of life even for the entitled first world, and the survival of everyone else, including a vast amount of animals and plants, exist, and are being minimized and trivialized by a system that has been exploiting us for centuries. Those socioeconomic and political depredations, whatever new sexy forms they take, are helping to destroy us just as much as are the environmental disasters they seek to exploit and cover up.But this is one area where personal involvement can make a difference, if only psychologically. In old-style terms, maybe you can even save your soul, in a world that tells you you have no soul, all the better to wipe out that which might give us our souls: the natural world, the only source for whatever gods may be.