"Living Through History" is a complete Key Stage 3 course which brings out the exciting events in history. The course is available in two different editions, Core and Foundation. Every core title in the series has a parallel Foundation edition. Each Evaluation Pack includes the Assessment and Resource Pack and a free compendium volume student book. The resource packs include a variety of tasks which students should find interesting and enjoyable. They also include differentiated exercises to provide support for less able students and challenging work for more able students. Assessment exercises for the compulsory study units aim to help teachers monitor progress through NC levels.

Living Through History is a complete Key Stage 3 course which brings out the exciting events in history. The course is available in two different editions, Core and Foundation. Every core title in the series has a parallel Foundation edition. Each Evaluation Pack includes the Assessment and Resource Pack and a free compendium volume student book. The resource packs include a variety of tasks which students should find interesting and enjoyable. They also include differentiated exercises to provide support for less able students and challenging work for more able students. Assessment exercises for the compulsory study units aim to help teachers monitor progress through NC levels.

Challenging received ideas about the British Poetry Revival, Luke Roberts presents a new account of experimental poetry and literary activism. Drawing on a wide range of contexts and traditions, Living in History begins by examining the legacies of empire and exile in the work of Kamau Brathwaite, J. H. Prynne, and poets associated with the Communist Party and the African National Congress. It then focuses on the work of Linton Kwesi Johnson, Denise Riley, Anna Mendelssohn and others, in the development of liberation struggles around gender, race and sexuality across the 1970s. Tracking the ambivalence between poetic ambition and political commitment, and how one sometimes interferes with the other, Luke Roberts troubles the exclusions of 'British Poetry' as a category and tests the claims made on behalf avant-garde and experimental poetics against the historical record. Bringing together both major and neglected authorships and offering extended close readings, fresh archival research and new contextual evidence, Living in History is an ambitious and exciting intervention in the field.

Internationally celebrated for her novels, Nadine Gordimer has devoted much of her life and fiction to the political struggles of the Third World, the New World, and her native South Africa. Living in Hope and History is an on-the-spot record of her years as a public figure--an observer of apartheid and its aftermath, a member of the ANC, and the champion of dissident writers everywhere. In a letter to fellow Nobel laureate Kenzaburo Oe, Nadine Gordimer describes Living in Hope and History as a "modest book of some of the nonfiction pieces I've written, a reflection of how I've looked at this century I've lived in." It is, in fact, an extraordinary collection of essays, articles, and addresses delivered over four decades, including her Nobel Prize Lecture of 1991.

In 1943 the bell attached to a rope on both floors of a plain box-like convent in Houston, Texas, rang at 5 a.m. The nine Sisters of Divine Providence stationed at the grade school arose, reciting aloud the traditional prayer that began “Live, Jesus, in my heart! My God, I give you my heart. Mercifully deign to receive it and grant that no creature shall possess it but Thou alone.” Continuing to pray aloud for five more minutes, the Sisters who shared small bedrooms began to dress. All had developed in their novitiate a rhythm for this process, which launched each day in a uniform way. Over 20 items of dress had to be donned in a certain order. Before Morning Prayer at 5:25 in the small chapel on the first floor, the Sisters also stripped their single beds, flipped the thin mattresses, and replaced the bed linens, trying not to invade a companion’s limited space. Usually it was still dark outside when they started to recite morning prayers unique to the Congregation. This was followed by chanting in Latin on one tone Matins, Lauds, Prime, Tierce, Sext, and None from the Little Office of the Blessed Virgin Mary. Then the superior read aloud some points for reflection, and the Sisters meditated in silence for half an hour. This was the first time of the day they had some relatively unstructured time, and they sometimes experienced “distractions.” Perhaps they planned how to teach something better or recalled problematic students. At 6:30 one of the parish priests offered Mass, which was followed by breakfast. The Sisters ate in silence while one of them read passages from the Imitation of Christ. By 8 a.m. they were leading their pupils across the playground to the children’s daily Mass in the parish church. In sharp contrast, in 1990 Sister Mary Walter Gutowski, CDP, one of two Sisters living in a small apartment, was the administrator of Our Lady of Guadalupe clinic for low income Latinos and African Americans in Rosenberg, Texas. Sister Walter, who was credited with having delivered more than 3,000 babies under difficult rural circumstances, once remarked, “When someone knocks at my door in the middle of the night, I get dressed in two minutes flat because I never know what will be waiting for me outside.”1 What explains this dramatic change of style and ritual in the routines of Catholic Sisters living in mission houses? How did the Sisters move from cloisters to apartments? How did the rigid routines of the nine Sisters of 1943 transmute into the singular and unstructured life of Sister Mary Walter? What are the connections between the bell that rang at five in the morning and the one that sounded at any hour? This history examines the period of 1943 to 2000, an era during which the Sisters of Divine Providence redefined their perspective and practices within the context of a changing American Catholic church. It demonstrates that the Sisters were well situated to embrace the shifting demands of religious mission because their very heritage was grounded in ongoing transformations. Those transformations were played out on a highly charged stage of oppression concerning multi-racial relationships, one that further prepared the Sisters for the intense dynamics of modern church life. When the Sisters celebrated in 1966 the centennial of their arrival in Texas, they were staffing their own college, high schools, and numerous grammar schools in several states as well as hospitals, clinics, and neighborhood centers. They had incorporated a group of women from Mexico and encouraged the independence of a new Providence congregation in the U.S. Responding to Vatican encouragement, after the second Vatican Council they began experiments to update structures and customs so as minister more effectively. The most visible were in the areas of community living and governance and were accompanied by greater collegiality, subsidiarity, variety in prayer

Living History Museums: Undoing History Through Performance examines the performance techniques of Living History Museums, cultural institutions that merge historical exhibits with costumed live performance. Institutions such as Plimoth Plantation and Colonial Williamsburg are analyzed from a theatrical perspective, offering a new genealogy of living museum performance.