"A turn-of-the-century logging company decimates ten thousand acres of virgin forest in the West Virginia Alleghenies and transforms a brotherhood of timber wolves into revolutionaries"--Cover flap.

In exhilarating and lucid prose, Grossman gives us a provocative new take on the story of Samson: his battle with the lion, the three hundred burning foxes, the women he bedded, the one he loved and who betrayed him and the destruction of the temple. It reveals the journey of a lonely and tortured soul, whose search for a true home echoes our own private struggles.

Princess Sarah longs to run off from the castle to explore the real world.

The heartwarming true story of a lion cub named Christian, known through the YouTube video, the men who cared for him, and the power of love. Full color.

Poetry. Winner of the 2015 CSU Poetry Center Open Book Competition, Selected by Lesle Lewis, Shane McCrae, & Wendy Xu. "THE BEES MAKE MONEY IN THE LION is a journey across a dizzying landscape of immigrants and androids, of alien romance and elegies. Here we encounter a language that is both familiar and estranging: phones burble, voices tune by 'auto-fable, ' and we are kicked 'in the essay.' Lo Kwa Mei-en is a formalist trickster: her aubades, sonnets, and pastorals are like none you've ever read before, stuttering with rapid- fire rhymes and repetitions, pulling you through unexpected swerves. Reading this remarkable collection is like 'downloading a copy of a consciousness FAQ, ' finding within it a fractured yet powerful voice. 'Voltas fail' and forms falter, but Lo Kwa Mei-en's poems declare: 'here we are, unhurt nowhere, / editing violence until we dawn.'" Timothy Yu "If rapture is a dizzy ecstasy brought on by a love no deeper than a hot mouth, then call me taken in and taken over. Lo Kwa Mei- en's THE BEES MAKE MONEY IN THE LION is bawdiness and bombast, a babel of tongues locked and loaded, vowel-drunk and pledging allegiance to the bones of a lion. These downloaded colonists and conquerors masquerading as citizens romance the future, drag you to the edge by your treacherous light. I want to lick these poems from z to a, wear this sonnet crown like a riddled king of this alien kingdom and its honeyed kingdom come." Traci Brimhall "Lo Kwa Mei-en's second collection rings with 'bravado's vibratto.' Her honeyed roar, itself golden and generously gilding, acknowledges an echo's willingness to submit, and cries 'Lo ' instead: clever reverberation in her 'self- landscape' as she recites 'a fable with no phobia.' Here, the alien non-citizen disassembles the colony by naming its simulacrum of fear in varying degrees of intimacy: the tourist, the migrant, the stranger, the immigrant. This is 'the futurist's job.' In THE BEES MAKE MONEY IN THE LION, the hive serves as metaphor for a postmodern diaspora to be at the mercy of a swarm, compliant within the biblical irresistible, an actor in a dystopian myth disguised as reality. Lo Kwa Mei-en's speaker pledges not to nation but to story. Her exquisite execution of form works to mythify this speaker, rendering her super capable." Ladan Osman"

Doug Gay explores the ethics of nationalism, recognising that for many Christians, churches and theologians, nationalism has often been seen as intrinsically unethical due to a presumption that at best it involves privileging one nation’s interests over anothers and at worst it amounts to a form of ethnocentrism or even racism. Gay argues that there is another tradition of thinking nationalism, which can be related to state formation in early modern and modern Europe and North America, decolonisation in the 20th C and the reshaping of Central and Eastern Europe post 1989. This tradition represents a political response to various forms of ‘empire’ and an assertion of a desire for self-determination in opposition to domination by an imperial or colonial power. This trajectory has not yet been adequately recognised within political theology and Christian ethics, which remains suspicious of the language of nationalism, while quietly acquiescing in its acceptance of the political legitimacy of most existing nation-states. The book offers a clear challenge to this approach, suggesting it lacks self-awareness and moral authority and proposes a critical rehabilitation of the discourse of nationalism, as necessary and helpful in relation to creating an honest and transparent discourse about the legitimacy of state boundaries. What makes any nationalism – whether regnant or aspiring - ‘ethical’ for Christian theology?