Nine psychics have come together to form a group of individuals with similar traits. Fleeing China aboard a stolen jet, they have eluded their military pursuers and now search for a home - a secluded place to live out their life away from the rest of humanity. Yet even as they leave China behind, the group cannot decide which direction to fly. "We must establish a base if we are to survive," the group's founder Michael Tyler insists. However, no one can agree on a single vision. Each psychic has his or her own idealistic version of a utopian society they would build. Each psychic is full of unanswered questions. Where should they start this psychic town? Will their special power give them enough advantage to begin a new community? What place on the planet can provide enough isolation to shield the group from humanity's curious yet judgmental eyes? As they struggle to determine their purpose and their future, they must also find a niche for their individual strengths. So begins Book II of "The Voices Saga," as author William L Stolley seeks a permanent home for his ongoing cast of nine characters: American Michael Tyler, sole survivor of his father's estate; Cecilia Beaton, the Canadian high school graduate; Villi the Russian ex-cop who loves to work on cars; the rest from China: Master Li the ex-professor of English, Han the bureaucratic strategist, Zinian and Zhiwei freshman friends at college, Su Lin the student who loves to cook, and Chou the second year math student. How will this disparate group of individuals fit together to form a working community? A spark of light appears on the horizon and the answers to all of their questions become abundantly clear.

In the scorching summer of 1976—the hottest since records began—Christopher Norton, his wife Laura and their young daughter Faye settle into their new home in north London. The faded glory of the Victorian house is the perfect place for Norton, a composer of film soundtracks, to build a recording studio of his own. But soon in the long, oppressively hot nights, Laura begins to hear something through the crackle of the baby monitor. First, a knocking sound. Then come the voices.For Norton, the voices mark an exciting opportunity. Putting his work to one side, he begins the project of a lifetime—a grand symphony incorporating the voices±—and becomes increasingly obsessed with one voice in particular. Someone who is determined to make themselves heard . . .

California has always been America's promised landÑfor American Indians as much as anyone. In the 1950s, Native people from all over the United States moved to the San Francisco Bay Area as part of the Bureau of Indian Affairs Relocation Program. Oakland was a major destination of this program, and once there, Indian people arriving from rural and reservation areas had to adjust to urban living. They did it by creating a cooperative, multi-tribal communityÑnot a geographic community, but rather a network of people linked by shared experiences and understandings. The Intertribal Friendship House in Oakland became a sanctuary during times of upheaval in people's lives and the heart of a vibrant American Indian community. As one long-time resident observes, "The Wednesday Night Dinner at the Friendship House was a must if you wanted to know what was happening among Native people." One of the oldest urban Indian organizations in the country, it continues to serve as a gathering place for newcomers as well as for the descendants of families who arrived half a century ago. This album of essays, photographs, stories, and art chronicles some of the people and events that have playedÑand continue to playÑa role in the lives of Native families in the Bay Area Indian community over the past seventy years. Based on years of work by more than ninety individuals who have participated in the Bay Area Indian community and assembled by the Community History Project at the Intertribal Friendship House, it traces the community's changes from before and during the relocation period through the building of community institutions. It then offers insight into American Indian activism of the 1960s and '70sÑincluding the occupation of AlcatrazÑand shows how the Indian community continues to be created and re-created for future generations. Together, these perspectives weave a richly textured portrait that offers an extraordinary inside view of American Indian urban life. Through oral histories, written pieces prepared especially for this book, graphic images, and even news clippings, Urban Voices collects a bundle of memories that hold deep and rich meaning for those who are a part of the Bay Area Indian communityÑaccounts that will be familiar to Indian people living in cities throughout the United States. And through this collection, non-Indians can gain a better understanding of Indian people in America today. "If anything this book is expressive of, it is the insistence that Native people will be who they are as Indians living in urban communities, Natives thriving as cultural people strong in Indian ethnicity, and Natives helping each other socially, spiritually, economically, and politically no matter what. I lived in the Bay Area in 1975-79 and 1986-87, and I was always struck by the Native (many people do say 'American Indian' emphatically!) community and its cultural identity that has always insisted on being second to none. Yes, indeed this book is a dynamic, living document and tribute to the Oakland Indian community as well as to the Bay Area Indian community as a whole." ÑSimon J. Ortiz "When my family arrived in San Francisco in 1957, the people at the original San Francisco Indian Center helped us adjust to urban living. Many years later, I moved to Oakland and the Intertribal Friendship House became my sanctuary during a tumultuous time in my life. The Intertribal Friendship House was more than an organization. It was the heart of a vibrant tribal community. When we returned to our Oklahoma homelands twenty years later, we took incredible memories of the many people in the Bay Area who helped shape our values and beliefs, some of whom are included in this book." ÑWilma Mankiller, former Principal Chief, Cherokee Nation

The voice traverses Beckett’s work in its entirety, defining its space and its structure. Emanating from an indeterminate source situated outside the narrators and characters, while permeating the very words they utter, it proves to be incessant. It can alternatively be violently intrusive, or embody a calming presence. Literary creation will be charged with transforming the mortification it inflicts into a vivifying relationship to language. In the exploration undertaken here, Lacanian psychoanalysis offers the means to approach the voice’s multiple and fundamentally paradoxical facets with regards to language that founds the subject’s vital relation to existence. Far from seeking to impose a rigid and purely abstract framework, this study aims to highlight the singularity and complexity of Beckett’s work, and to outline a potentially vast field of investigation.

Uruguayan writer Eduardo Galeano has described U.S. and Latin American culture as continually hobbled by amnesia—unable, or unwilling, to remember the influence of mestizos and indigenous populations. In Mestizos Come Home! author Robert Con Davis-Undiano documents the great awakening of Mexican American and Latino culture since the 1960s that has challenged this omission in collective memory. He maps a new awareness of the United States as intrinsically connected to the broader context of the Americas. At once native and new to the American Southwest, Mexican Americans have “come home” in a profound sense: they have reasserted their right to claim that land and U.S. culture as their own. Mestizos Come Home! explores key areas of change that Mexican Americans have brought to the United States. These areas include the recognition of mestizo identity, especially its historical development across the nineteenth and twentieth centuries; the re-emergence of indigenous relationships to land; and the promotion of Mesoamerican conceptions of the human body. Clarifying and bridging critical gaps in cultural history, Davis-Undiano considers important artifacts from the past and present, connecting the casta (caste) paintings of eighteenth-century Mexico to modern-day artists including John Valadez, Alma López, and Luis A. Jiménez Jr. He also examines such community celebrations as Day of the Dead, Cinco de Mayo, and lowrider car culture as examples of mestizo influence on mainstream American culture. Woven throughout is the search for meaning and understanding of mestizo identity. A large-scale landmark account of Mexican American culture, Mestizos Come Home! shows that mestizos are essential to U.S. national culture. As an argument for social justice and a renewal of America’s democratic ideals, this book marks a historic cultural homecoming.

When Hurricane María made landfall in Puerto Rico in September 2017, it left no part of the archipelago unscathed. The hurricane triggered floods and mudslides, washed out roads, destroyed tens of thousands of homes, farms, and businesses, caused the largest blackout in US history, knocked out communications, led to widespread food, drinking water, and gasoline shortages, and caused thousands of deaths. The seventeen oral histories collected in Mi María: Surviving the Storm share stories of surviving the storm and its long aftermath as people waited for relief and aid that rarely arrived. Zaira and her husband floated on a patched air mattress for sixteen hours while floodwaters rose around them. The road washed out in front of Emmanuel as he desperately tried to drive his pregnant wife who had begun labor to the hospital. Luis and his father anxiously counted the days that the dialysis clinic remained closed and lifesaving treatment was unavailable, while Miliana’s mother was sent home from the hospital —undiagnosed— only to fall critically ill in her own home. Weaving together long-form oral histories and shorter testimonios, the book offers a multivocal peoples’ history of disaster that fosters a greater understanding of the failures of governmental disaster response and the correlating perseverance of the people impacted by these failures, highlighting the colonial relationship between Puerto Rico and the United States. Ultimately, the ways in which these oral histories demonstrate the strength of community response to disaster in Puerto Rico are pertinent to other parts of the world that are being impacted by our current climate emergency.