“One of the penalties of an ecological education,” wrote Aldo Leopold,” is that one lives alone in a world of wounds.” Ideally we would not do each other or the rest of our biotic community wrong, but we have, and still do. We need non-ideal environmental ethics for living together in this world of wounds. Ethics does not stop after wrongdoing: the aftermath of environmental harm demands ethical action. How we work to repair healthy relationality matters as much as the wounds themselves. Reparative Environmental Justice in a World of Wounds discusses the possibilities and practices of reparative environmental justice. It builds on theories of justice in political philosophy, feminist ethics, indigenous studies, and criminal justice as extended to non-ideal environmental ethics. How can reparative environmental justice provide a useful perspective on ecological restoration, human-animal entanglements, climate change, environmental racism, and traditional ecological knowledge? How can it promote just practices and policies while enabling effective opposition to business as usual? And how does reparative justice look different when we go beyond narrowly construed human conflicts to include relational repair with ecosystems, other animals, and future generations?

When Buddhism came to the West in the 1960s, many were eager to adapt it straightaway to the prevailing social and intellectual currents of its new home. One of those adaptations was the creation of a “socially engaged” Buddhism that could stand alongside similar developments in Christian and Jewish thought. It seemed like a good idea at the time. Beginning with what the tradition calls the path of “the holy life,” a life free of every attachment to self and the delusions to which it gives rise, Geiman draws attention to the unique contribution the Dharma makes to one’s understanding of the world, one’s place within it, and the nature of wise and compassionate action in the face of human hardship. Along the way, he shows the limits of using the teaching of the Buddha and the Dharma Ancestors as support for social and political agendas of any kind. What emerges is a description of a noble life free of pretense and guile, which fearlessly and unshakably bears witness to the truth of our conditioned nature in the midst of human hardship—a life best described as standing alone in a world of wounds.

“Ripe with truths, secrets and lies, The Secret Wound is a beautifully conjured story of the depths of the human heart.” —Richard Rohr, New York Times-bestselling author All that glitters is not gold . . . In the seemingly tranquil ex-pat community of Mallorca, a dangerous secret lies buried and a murderer hides in plain sight. When a member of the community fears their dark and deadly secret will be exposed, they plan to murder a fellow ex-pat to keep the truth concealed. Will any of the close-knit community discover the deadly plans and stop the inevitable before they are all put in grave danger? Deirdre Quiery’s gripping thriller is not just an addictive page-turner but provides a compelling exploration of human emotion and desires, and the terrible costs of jealousy and ambition. “This is an atmospheric and beautifully charged story, which moves between time frames and locations to ratchet up the building tension . . . Highly recommended. A great summer read!” —Rachel O’Connor “A beautiful story and one which I find hard to box into a genre. It is beautifully written, lyrical at times, and simply tells the story of what it is to love and to be loved. It is a story about grief and of why people choose to commit murder. The Secret Wound hooked me in from the very beginning and I was so sad to read the final words. Highly recommended.” —Brew and Books Review

This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love ("God is love"); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice.

The Wound and the Stitch traces a history of imagery and language centered on the concept of woundedness and the stitching together of fragmented selves. Focusing particularly on California and its historical violences against Chicanx bodies, Loretta Victoria Ramirez argues that woundedness has become a ubiquitous and significant form of Chicanx self-representation, especially in late twentieth-century print media and art. Ramirez maps a genealogy of the female body from late medieval Iberian devotional sculptures to contemporary strategies of self-representation. By doing so, she shows how wounds—metaphorical, physical, historical, and linguistic—are inherited and manifested as ongoing violations of the body and othered forms of identity. Beyond simply exposing these wounds, however, Ramirez also shows us how they can be healed—or rather stitched. Drawing on Mesoamerican concepts of securing stability during lived turmoil, or nepantla, Ramirez investigates how creators such as Cherríe Moraga, Renee Tajima-Peña, Guillermo Gómez-Peña, and Amalia Mesa-Bains repurpose the concept of woundedness to advocate for redress and offer delicate, ephemeral moments of healing. Positioning woundedness as a potent method to express Chicanx realities and transform the self from one that is wounded to one that is stitched, this book emphasizes the necessity of acknowledgment and ethical restitution for colonial legacies. It will be valued by scholars and students interested in the history of rhetorics, twentieth-century Chicanx art, and Latinx studies.

It is not the presence of microorganisms, but their interaction with patients that determines their influence on wound healing. Documenting this critical but often ignored aspect of the treatment process, Microbiology of Wounds discusses the microbiology and biology of human wounds in relation to infection and non-healing. Gain the Necessary Scient

Lower limb wounds are frequently observed in clinical practice and often present a real challenge for health care practitioners. Lower extremity wound care requires a multidisciplinary approach involving a number of different health care professionals in order to achieve optimum patient care. Nurses and podiatrists, in particular, are frequently involved in the assessment and management of lower extremity wounds, often working in partnership. Lower Extremity Wounds: A problem-based learning approach is the first wound care book that has been written as a joint venture by experienced nurses and podiatrists, all with expert knowledge in wound care. It highlights the importance of multi-professional collaboration to encourage the crossing and dismantling of professional boundaries, to increase understanding of each other's roles, and ultimately to ensure that the patient receives the best available evidence-based interventions during their health care journey. Taking a problem-based learning approach, each of the ten chapters highlights best practice in the management of wounds by type, discusses clinical guidelines and current evidence, and links this theory to a clinical scenario thus bridging the theory to practice gap. Numerous full-colour illustrations are used throughout the book to visually enhance the reader's learning. Aimed at both students and practitioners, this book is essential reading for anyone involved in lower extremity wound care.

This most complete resource is back in a full-color, thoroughly revised, updated, and significantly expanded 4th Edition that incorporates all of the many scientific and technological advances that are changing the scope of practice in this multidisciplinary field. Learned authors Joseph McCulloch and Luther Kloth have gathered world renown experts in wound management to present a comprehensive text that is evidence based, clinically focused and practical. Responding to the ever-changing field of wound management, the 4th Edition is far from a simple update; it is virtually a brand-new text. The committed and respected teams of authors and contributors have broadened the scope of this text and expanded it from 14 to 35 chapters.

Argues that a primal wounding of the human spirit occurs in earliest human life that disrupts fundamental relationships and leads to anxiety, loneliness, and alienation; and shows how this wounding can be redeemed through therapy and through living one's life differently.