Explores some of Australia's major ethical challenges. Written in the midst of rapid social and environmental change and in a time of uncertainty and division, it offers powerful stories and arguments for ethical choice and commitment. The focus is on reconciliation between Indigenous and 'Settler' peoples, and with nature.

In this New York Times bestselling powerful and exciting fantasy set in the world of the Others series, humans and the shape-shifting Others will see whether they can live side by side...without destroying one another. There are ghost towns in the world—places where the humans were annihilated in retaliation for the slaughter of the shape-shifting Others. One of those places is Bennett, a town at the northern end of the Elder Hills—a town surrounded by the wild country. Now efforts are being made to resettle Bennett as a community where humans and Others live and work together. A young female police officer has been hired as the deputy to a Wolfgard sheriff. A deadly type of Other wants to run a human-style saloon. And a couple with four foster children—one of whom is a blood prophet—hope to find acceptance. But as they reopen the stores and the professional offices and start to make lives for themselves, the town of Bennett attracts the attention of other humans looking for profit. And the arrival of the outlaw Blackstone Clan will either unite Others and humans...or bury them all.

We are living in the midst of the Earth's sixth great extinction event, the first one caused by a single species: our own. In Wild Dog Dreaming, Deborah Bird Rose explores what constitutes an ethical relationship with nonhuman others in this era of loss. She asks, Who are we, as a species? How do we fit into the Earth's systems? Amidst so much change, how do we find our way into new stories to guide us? Rose explores these questions in the form of a dialogue between science and the humanities. Drawing on her conversations with Aboriginal people, for whom questions of extinction are up-close and very personal, Rose develops a mode of exposition that is dialogical, philosophical, and open-ended. An inspiration for Rose--and a touchstone throughout her book--is the endangered dingo of Australia. The dingo is not the first animal to face extinction, but its story is particularly disturbing because the threat to its future is being actively engineered by humans. The brazenness with which the dingo is being wiped out sheds valuable, and chilling, light on the likely fate of countless other animal and plant species. "People save what they love," observed Michael Soul , the great conservation biologist. We must ask whether we, as humans, are capable of loving--and therefore capable of caring for--the animals and plants that are disappearing in a cascade of extinctions. Wild Dog Dreaming engages this question, and the result is a bold account of the entangled ethics of love, contingency, and desire.

Tess and Grant are two tour leaders for a walking holiday in France and need to work together. But they don't get on well with each other - at least at the start.

"In Madre Maria's prose, a down-to-earth treatment of daily life both on a provincial hacienda and in a cloistered convent moves into passages rendering deep mystical absorption. As a charismatic woman living according to Counter Reformation guidelines in the New World, Maria de San Jose, through her writings, illuminates how class, race, gender - even birth order and convent prestige - helped shape the roles people played in society and the ways in which they contributed to community belief and identity." --Book Jacket.

This ethnography explores the culture of the Yarralin people in the Northern Territory.

Discusses the nature of Indigenous peoples' relationships to country, including sea and sky; idea of wilderness and "wild"; Dreaming; totems; sacred sites; responsibilities to country; caring for country, including firestick farming.

"From 1899 to 1906, Colonel Baylor wrote fifty-two articles for the El Paso Daily Herald. The articles, ably edited and annotated by historian Thompson, vary from accounts of the Civil War in El Paso and the Mesilla Valley, to fights with Comanches in North Texas and Victorio's Apaches in the mountains of Chihuahua. Baylor also recalls the ill-fated 1850-1851 Parker H. French Expedition and life in the California gold fields. Also included are biographical sketches of "Don Santiago" Magoffin and Baylor's controversial older brother, Col. John Robert Baylor." "Some of Baylor's most valuable writings are his Civil War recollections. These include accounts of the surrender of Federal forces at St. Agustin Springs, New Mexico in 1861, the massacre of Lt. Reuben E. Mays and fourteen Confederates deep in the arid expanses of the Big Bend, his service as senior aide to Gen. Albert Sidney Johnston at the Battle of Shiloh in April 1862, the Red River Campaign, and an amazingly objective account of how he came to kill Gen. John A. Wharton at the Fannin Hotel in Houston in April 1865."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

"Russell King has written the most definitive account of this grand American saga. Rajneeshpuram is rich storytelling." —Chapman and Maclain Way, directors of Wild Wild Country In 1981, ambitious young Ma Anand Sheela transported the Indian guru Bhagwan Shree Rajneesh to the United States to fulfill his dream of creating a utopia for his thousands of disciples. Four years later, the incendiary Rajneeshpuram commune in Oregon collapsed under the weight of audacious criminal conspiracies hatched in its inner sanctum, including the largest bioterrorism attack in US history, an unprecedented election fraud scheme, and multiple attempted murders. Rajneeshpuram explores how this extraordinary spiritual community, featured in the Netflix docuseries Wild Wild Country, went so wrong. Drawing from extensive interviews with former disciples and an exhaustive review of commune records, government and police files, and archival materials, author Russell King probes the charismatic power that Bhagwan (later known as Osho) and Sheela exercised over the community and the turbulent legal and political environment that left commune leaders ready to deceive, poison, and even murder to preserve their home and their master. Rajneeshpuram is a fresh examination of the Rajneesh story, using newly available information and interviews with high-ranking disciples who have never before shared their stories.

"The recent 10,000 year history of climatic stability on Earth that enabled the rise of agriculture and domestication, the growth of cities, numerous technological revolutions, and the emergence of modernity is now over. We accept that in the latest phase of this era, modernity is unmaking the stability that enabled its emergence. Over the 21st century severe and numerous weather disasters, scarcity of key resources, major changes in environments, enormous rates of extinction, and other forces that threaten life are set to increase. But we are deeply worried that current responses to these challenges are focused on market-driven solutions and thus have the potential to further endanger our collective commons. Today public debate is polarized. On one hand we are confronted with the immobilizing effects of knowing "the facts" about climate change. On the other we see a powerful will to ignorance and the effects of a pernicious collaboration between climate change skeptics and industry stakeholders. Clearly, to us, the current crisis calls for new ways of thinking and producing knowledge. Our collective inclination has been to go on in an experimental and exploratory mode, in which we refuse to foreclose on options or jump too quickly to "solutions." In this spirit we feel the need to acknowledge the tragedy of anthropogenic climate change. It is important to tap into the emotional richness of grief about extinction and loss without getting stuck on the "blame game." Our research must allow for the expression of grief and mourning for what has been and is daily being lost. But it is important to adopt a reparative rather than a purely critical stance toward knowing. Might it be possible to welcome the pain of "knowing" if it led to different ways of working with non-human others, recognizing a confluence of desire across the human/non-human divide and the vital rhythms that animate the world? Our discussions have focused on new types of ecological economic thinking and ethical practices of living. We are interested in: Resituating humans within ecological systems Resituating non-humans in ethical terms Systems of survival that are resilient in the face of change Diversity and dynamism in ecologies and economies Ethical responsibility across space and time, between places and in the future Creating new ecological economic narratives. Starting from the recognition that there is no "one size fits all" response to climate change, we are concerned to develop an ethics of place that appreciates the specificity and richness of loss and potentiality. While connection to earth others might be an overarching goal, it will be to certain ecologies, species, atmospheres and materialities that we actually connect. We could see ourselves as part of country, accepting the responsibility not forgotten by Indigenous people all over the world, of "singing" country into health. This might mean cultivating the capacity for deep listening to each other, to the land, to other species and thereby learning to be affected and transformed by the body-world we are part of; seeing the body as a center of animation but not the ground of a separate self; renouncing the narcissistic defense of omnipotence and an equally narcissistic descent into despair. We think that we can work against singular and global representations of "the problem" in the face of which any small, multiple, place-based action is rendered hopeless. We can choose to read for difference rather than dominance; think connectivity rather than hyper-separation; look for multiplicity - multiple climate changes, multiple ways of living with earth others. We can find ways forward in what is already being done in the here and now; attend to the performative effects of any analysis; tell stories in a hopeful and open way - allowing for the possibility that life is dormant rather than dead. We can use our critical capacities to recover our rich traditions of counter-culture and theorize them outside the mainstream/alternative binary. All these ways of thinking and researching give rise to new strategies for going forward. Think of the chapters of this book as tentative hoverings, as the fluttering of butterfly wings, scattering germs of ideas that can take root and grow."--Publisher's website.