The political, cultural, and socioeconomic struggles of Alaska's Native peoples have a long and difficult history of local, national, and even international import. In two volumes, Donald Craig Mitchell offers a new level of historical detail in this readable account of the political and legal dimensions of Alaska Native land claims through 1971. Sold American is an account of the history of the federal government's relationship with Alaska's Indian, Eskimo, and Aleut peoples, from the United States' purchase of Alaska from the czar of Russia in 1867 to Alaska statehood in 1959. Mitchell describes how, from eighteenth-century the arrival of Russian sea otter hunters in the Aleutian Islands to the present day, Alaska Natives have participated in the efforts of non-Natives to turn Alaska's bountiful natural resources into dollars, and documents how Alaska Natives, non-Natives, and the society they jointly forged have been changed because of this process. Take My Land, Take My Life concludes thatstory by describing the events that in 1971 resulted in Congress's enactment of the Alaska Native Claims Settlement Act. Together, these volumes interpret a 134-year history of relations between the federal and state governments and Alaska Natives. Mitchell's story of the rise of new forms of Alaska Native political leadership culminates in the territorial and monetary settlement that, while highly controversial, has provided crucial lessons and precedents for indigenous legal and political actions world wide. Particularly intriguing from his painstaking research in Congressional records are Mitchell's portraits of important players in the Alaska Federation of Natives and the federal government asthey battle for power in subcommittees of Congress. Detailed and provocative, Mitchell'

We Want Land to Live explores the current boundaries of radical approaches to food sovereignty. First coined by La Via Campesina (a global movement whose name means “the peasant’s way”), food sovereignty is a concept that expresses the universal right to food. Amy Trauger uses research combining ethnography, participant observation, field notes, and interviews to help us understand the material and definitional struggles surrounding the decommodification of food and the transformation of the global food system’s political-economic foundations. Trauger’s work is the first of its kind to analytically and coherently link a dialogue on food sovereignty with case studies illustrating the spatial and territorial strategies by which the movement fosters its life in the margins of the corporate food regime. She discusses community gardeners in Portugal; small-scale, independent farmers in Maine; Native American wild rice gatherers in Minnesota; seed library supporters in Pennsylvania; and permaculturists in Georgia. The problem in the food system, as the activists profiled here see it, is not markets or the role of governance but that the right to food is conditioned by what the state and corporations deem to be safe, legal, and profitable—and not by what eaters think is right in terms of their health, the environment, or their communities. Useful for classes on food studies and active food movements alike, We Want Land to Live makes food sovereignty issues real as it illustrates a range of methodological alternatives that are consistent with its discourse: direct action (rather than charity, market creation, or policy changes), civil disobedience (rather than compliance with discriminatory laws), and mutual aid (rather than reliance on top-down aid).

Earth-Moving Prayers is a highly anointed deliverance prayer book that will transform your life, and set you free from any form of bondage or captivity you may find yourself. Over 600 pages of mountain moving and yoke destroying prayer points. Over 5300 problems solving and solution finding prayer points prepared by the Holy Ghost to set you free. This book is for you, a must have for every household.

American moviegoers have long turned to the Hollywood Western for reassurance in times of crisis. During the genre's heyday, the films of John Ford, Howard Hawks and Henry Hathaway reflected a grand patriotism that resonated with audiences at the end of World War II. The tried-and-true Western was questioned by Ford and George Stevens during the Cold War, and in the 1960s directors like Sam Peckinpah and George Roy Hill retooled the genre as a commentary on American ethics during the Vietnam War. Between the mid-1970s and early 1990s, the Western faded from view--until the Gulf War, when Kevin Costner's Dances with Wolves (1990) and Clint Eastwood's Unforgiven (1992) brought it back, with moral complexities. Since 9/11, the Western has seen a resurgence, blending its patriotic narrative with criticism of America's place in the global community. Exploring such films as True Grit (2010) and Brokeback Mountain (2005), along with television series like Deadwood and Firefly, this collection of new essays explores how the Western today captures the dichotomy of our times and remains important to the American psyche.

The limitless God passes through His limited people to do the spectacular. It happened then, and it is happening now. I Am Mary tells the story of two biblical women— earthen vessels with the treasure, Christ, inside—and shares some current testimonies as well, demonstrating that God’s power has not diminished. Mary of Bethany became a resolute follower of Jesus. She had a stubborn love for the Lord. She could not leave His presence, not even to cook Him a meal! Somehow, even though this was before the transaction of the cross that made us one with Christ, Mary was so close to Jesus that she got a hint of what it meant to be made one with Christ. She became a picture of the church. Mary, mother of John Mark: Pentecost brought the move of the Holy Spirit so palpably to God’s community in the early days that even an arrogant king like Herod got taught a lesson. Those were indeed fascinating days when the raw power of God came down undiluted. The arrest of Peter by a daring Herod did stir up holy indignation in someone like Mary. She rose with boldness to open her house for the brethren to gather and call heaven down in fervent prayer. What happened in the prison that night could convince any doubter that heaven does open at the request of God’s saints on earth.

This is the story of a young girl growing up in rural Sweden with dreams of the Promised Land, America. May-Britt grew up on a farm in the most primitive part of Smaland, Sweden. As she shares her memories we learn what life was like on the farm that was located so deep in the forest it was called, The end of the world. Growing up, I never dreamed I would one day be living in the Rocky Mountains of Colorado, she says laughing. But dream she did, and those dreams took her on a long journey filled with laughter and joy, hardship and sorrow, adventure and excitement. This is the story of a young girl who refused to give up on her dreams despite the many obstacles rising up in her path. It is a story of determination and hard work, of love and laughter, and of God's grace and provision.

The environmental histories of the Arctic and Antarctica are characterised by contrast and contradiction. These are places that have witnessed some of the worst environmental degradation in recent history. But they are also the locations of some of the most farsighted measures of environmental protection. They are places where people have sought to conquer nature through exploration and economic development, but in many ways they remain wild and untamed. They are the coldest places on Earth, yet have come to occupy an important role in the science and politics of global warming. Despite being located at opposite ends of the planet and being significantly different in many ways, Adrian Howkins argues that the environmental histories of the Arctic and Antarctica share much in common and have often been closely connected. This book also argues that the Polar Regions are strongly linked to the rest of the world, both through physical processes and through intellectual and political themes. As places of inherent contradiction, the Polar Regions have much to contribute to the way we think about environmental history and the environment more generally.