How a widowed woman went through cancer and during and after her surgeries, and radiation treatments; her life flashed before her eyes for weeks. From her first memory of being raised in an abusive home to helping throwaway teens, to her last tragic memory.

Haller (history, medical humanities, Southern Illinois U.) examines the scientific "proof" of racial inferiority in the US during the period between the 1859 publication of Darwin's Origin of Species and the discovery in 1900 of Gregor Mendel's experiments with genetics, in this reprint of a work first published in 1971 by University of Illinois Press. He shows how scientists sought to apply evolutionary ideas to morality, health, and the physiognomy of nonwhite races, and looks at the relationship between scientific theories and public policy. Includes bandw illustrations. Annotation copyright by Book News, Inc., Portland, OR

"I served not in defense of the bourgeois order, but only for a crumb of bread since I was burdened with five small children.""From 1923 to 1925 I worked as a musician but later my earnings weren't steady and I quickly stopped. Without an income to live on, I was drawn to the nonlaboring path.""As a man almost completely illiterate and therefore not prepared for any kind of work, I was forced to return to my craft as a barber.""I am as ignorant as a pipe."Golfo Alexopoulos focuses on the lishentsy ("outcasts") of the interwar USSR to reveal the defining features of alien and citizen identities under Stalin's rule. Although portrayed as "bourgeois elements," lishentsy actually included a wide variety of people, including prostitutes, gamblers, tax evaders, embezzlers, and ethnic minorities, in particular, Jews. The poor, the weak, and the elderly were frequent targets of disenfranchisement, singled out by officials looking to conserve scarce resources or satisfy their superiors with long lists of discovered enemies.Alexopoulos draws heavily on an untapped resource: an archive in western Siberia that contains over 100,000 individual petitions for reinstatement. Her analysis of these and many other documents concerning "class aliens" shows how Bolshevik leaders defined the body politic and how individuals experienced the Soviet state. Personal narratives with which individuals successfully appealed to officials for reinstatement allow an unusual view into the lives of "outcasts." From Kremlin leaders to marked aliens, many participated in identifying insiders and outsiders and challenging the terms of membership in Stalin's new society.

The Indian territory was awild, flawless place, a place not many awhite men dared enter unless they had a reason. Clay Cole had a damn good reason. he wanted to avoid the law. Clay had a price on his head for crimes he never committed, and until; those charges could be dropped. Clay thought it best keep out of sight. But h is pland changed when he tried to save someone's life.

Extending current scholarship on South Asian Urban and Literary Studies, this volume examines the role of the discontents of the South Asian city. The collection investigates how South Asian literature and literature about South Asia attends to urban margins, regardless of whether the definition of margin is spatial, psychological, gendered, or sociopolitical. That cities are a site of profound paradoxes is nowhere clearer than in South Asia, where urban areas simultaneously represent both the frontiers of globalization as well as the deeply troubling social and political inequalities of the global south. Additionally, because South Asian cities are defined by the palimpsestic confluence of, among other things, colonial oppression, anticolonial nationalism, postcolonial governance, and twenty-first century transnational capital, they are sites where the many faces of empowerment and disempowerment are elaborated. The volume brings together essays that emphasize myriad critical approaches—geospatial, urban-theoretical, diasporic, subaltern, and others. United in their critical empathy for urban outcasts, the chapters respond to central questions such as: What is the relationship between the politico-economic narratives of globally emerging South Asian cities and the dispossessed? How do South Asian cities stand in relationship to the nation and, conversely, how might South Asians in diaspora construct these cities within larger narratives of development, globalization, or as sources of authentic ethnic identities? How is the very skeleton—the space, the territory—of South Asian cities marked with and by exclusionary politics? How do the aesthetic and formal choices undertaken by writers determine the potential for and limit to emancipation of urban outcasts from their oppressive circumstances? Considering fiction, nonfiction, comics, and genre fiction from India, Pakistan, Bangladesh, and Sri Lanka; literature from the twentieth and the twenty-first century; and works that are Anglophone and those that are in translation, this book will be valuable to a range of disciplines.

A new generation of historians today is borrowing from cultural anthropology, post-modern critical theory, and gender studies to understand the social meanings of medieval religious movements, practices, figures, and cults. In this volume Sharon Farmer and Barbara H. Rosenwein bring together essays--all hitherto unpublished--that combine some of the best of these new approaches with rigorous research and traditional scholarship. Some of these essays re-envision the professionals of religion: the monks and nuns who carried out crucial social functions as mediators between living and dead, repositories for social memory, and loci of vicarious piety. In their religious life these people embodied an image of the society that produced them. Other contributions focus on social categories, usually expressed as dichotomies: male/female, insider/outsider, saint/outcast. Monks and Nuns, Saints and Outcasts is the first book to show the interaction of seemingly antithetical groups of medieval people and the ways in which they were defined by, as well as against, each other. All of the essays, taken together, form a tribute to Lester K. Little, pioneer in the study of religion in medieval society.

The Outcast System occurs in Africa and India. In Nigeria, outcasts are called Osu. As freeborn, myself, I was brought up to see the outcast as lower class humans. Our culture made it an abomination to have any relationships with them. I was forbidden from marrying from their stock. They could not hold some traditional titles and were never appointed Traditional Rulers. These fell apart when I saw blood donation by an outcast. The thoughts as to who would use the blood he donated bordered me. After some reflections and applying Scientific, Religious and Sociological knowledge, I concluded that the Outcast System is baseless, instituted in ignorance and being perpetuated in ignorance. To illustrate, I told the pitiable story of what would happen if a freeborn tries to marry an outcast. This book will make the readers worldwide abandon the System without coercion or force of law.