They've satisfied their biological clocks. They met six years ago in a mom's group. Deirdre, Juliette, Anne, and Lisa are each living The Dream in the suburbs outside of New York City: beautiful wedding, big house, picture perfect family. What more could a woman want? Plenty, though none of them has ever admitted it. Out loud, anyway. It all starts with Deirdre....When she learns that her ex-lover, musician Nick Ruby, has moved back East, she confides in her girlfriends that she regrets her lost singing career, and her lost love affair with Nick. And since there doesn't seem to be a "what's next" in her life, she's more than a little curious about "what if...?" So what's that ticking sound? Deirdre's confession -- and her plan to revive her dreams and make them reality -- has a startling ripple effect. It turns out none of the four is as happy as she seems: Anne fears her marriage is in jeopardy. Juliette desperately wants to have another baby but can't. And Lisa's facing decisions that her life -- literally -- depends on. The doors swing wide when these babes start breaking out...but at what price? There's no satisfaction guarantee for any one of them, but taking chances together sure beats going it alone.

WINNER OF THE NOBEL PEACE PRIZE • In this “courageous” (The Washington Post) memoir of survival, a former captive of the Islamic State tells her harrowing and ultimately inspiring story. Nadia Murad was born and raised in Kocho, a small village of farmers and shepherds in northern Iraq. A member of the Yazidi community, she and her brothers and sisters lived a quiet life. Nadia had dreams of becoming a history teacher or opening her own beauty salon. On August 15th, 2014, when Nadia was just twenty-one years old, this life ended. Islamic State militants massacred the people of her village, executing men who refused to convert to Islam and women too old to become sex slaves. Six of Nadia’s brothers were killed, and her mother soon after, their bodies swept into mass graves. Nadia was taken to Mosul and forced, along with thousands of other Yazidi girls, into the ISIS slave trade. Nadia would be held captive by several militants and repeatedly raped and beaten. Finally, she managed a narrow escape through the streets of Mosul, finding shelter in the home of a Sunni Muslim family whose eldest son risked his life to smuggle her to safety. Today, Nadia's story—as a witness to the Islamic State's brutality, a survivor of rape, a refugee, a Yazidi—has forced the world to pay attention to an ongoing genocide. It is a call to action, a testament to the human will to survive, and a love letter to a lost country, a fragile community, and a family torn apart by war.

The Dakota War (1862) was a searing event in Minnesota history as well as a signal event in the lives of Dakota people. Sarah F. Wakefield was caught up in this revolt. A young doctor’s wife and the mother of two small children, Wakefield published her unusual account of the war and her captivity shortly after the hanging of thirty-eight Dakotas accused of participation in the "Sioux uprising." Among those hanged were Chaska (We-Chank-Wash-ta-don-pee), a Mdewakanton Dakota who had protected her and her children during the upheaval. In a distinctive and compelling voice, Wakefield blames the government for the war and then relates her and her family’s ordeal, as well as Chaska’s and his family’s help and ultimate sacrifice. This is the first fully annotated modern edition of Six Weeks in the Sioux Tepees. June Namias’s extensive introduction and notes describe the historical and ethnographic background of Dakota-white relations in Minnesota and place Wakefield’s narrative in the context of other captivity narratives.

A book of Irish names for people who think an Irish name would be neat for their baby.

The 1920s saw one of the most striking revolutions in manners and morals to have marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity was being torn apart by a heated controversy between traditionalists and the modernists, as they sought to determine how much their beliefs and practices should be altered by scientific study and more secular attitudes. Out of the controversy arose the Fundamentalist movement, which has become a powerful force in twentieth-century America. During this decade, hundreds (and perhaps thousands) of young girl preachers, some not even school age, joined the conservative Christian cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond the revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The striking contrast these girls offered to the racy flapper and to modern culture generally made girl evangelists a convenient and effective tool for conservative and revivalist Christianity, a tool which was used by their adherents in the clash of cultures that marked the 1920s.