Includes a foreword by Major General David A. Rubenstein. From the editor: "71F, or "71 Foxtrot," is the AOC (area of concentration) code assigned by the U.S. Army to the specialty of Research Psychology. Qualifying as an Army research psychologist requires, first of all, a Ph.D. from a research (not clinical) intensive graduate psychology program. Due to their advanced education, research psychologists receive a direct commission as Army officers in the Medical Service Corps at the rank of captain. In terms of numbers, the 71F AOC is a small one, with only 25 to 30 officers serving in any given year. However, the 71F impact is much bigger than this small cadre suggests. Army research psychologists apply their extensive training and expertise in the science of psychology and social behavior toward understanding, preserving, and enhancing the health, well being, morale, and performance of Soldiers and military families. As is clear throughout the pages of this book, they do this in many ways and in many areas, but always with a scientific approach. This is the 71F advantage: applying the science of psychology to understand the human dimension, and developing programs, policies, and products to benefit the person in military operations. This book grew out of the April 2008 biennial conference of U.S. Army Research Psychologists, held in Bethesda, Maryland. This meeting was to be my last as Consultant to the Surgeon General for Research Psychology, and I thought it would be a good idea to publish proceedings, which had not been done before. As Consultant, I'd often wished for such a document to help explain to people what it is that Army Research Psychologists "do for a living." In addition to our core group of 71Fs, at the Bethesda 2008 meeting we had several brand-new members, and a number of distinguished retirees, the "grey-beards" of the 71F clan. Together with longtime 71F colleagues Ross Pastel and Mark Vaitkus, I also saw an unusual opportunity to capture some of the history of the Army Research Psychology specialty while providing a representative sample of current 71F research and activities. It seemed to us especially important to do this at a time when the operational demands on the Army and the total force were reaching unprecedented levels, with no sign of easing, and with the Army in turn relying more heavily on research psychology to inform its programs for protecting the health, well being, and performance of Soldiers and their families."

Historical account of the social conflict between agricultural workers and agribusiness, and the role of state intervention in California, USA - analyses agricultural trade unionism since 1870, immigration of Chinese, Japanese, Mexicans and Filipinos, and its regulation; examines the economic recession of the 1930s, rise of rural worker organizations, internal migration, and state-enrolled contract labour; reports on the formation of the United Farm Workers and its struggle for trade union recognition, opposition, and state mediation. Bibliography.

This book is significant for its concept of "openness"--the artist's decision to leave arrangements of some constituents of a work to the public or to chance--and for its anticipation of two themes of literary theory: the element of multiplicity and plurality in art, and the insistence on literary response as an interaction between reader and text.

A survey of the state of human freedom around the world investigates such crucial indicators as the status of civil and political liberties and provides individual country reports.

This book presents a critical view of international law as an argumentative practice that aims to 'depoliticise' international relations. Drawing from a range of materials, Koskenniemi demonstrates how international law becomes vulnerable to the contrasting criticisms of being either an irrelevant moralist Utopia or a manipulable façade for State interests. He examines the conflicts inherent in international law - sources, sovereignty, 'custom' and 'world order' - and shows how legal discourse about such subjects can be described in terms of a small number of argumentative rules. This book was originally published in English in Finland in 1989 and though it quickly became a classic, it has been out of print for some years. In 2006, Cambridge was proud to reissue this seminal text, together with a freshly written Epilogue in which the author both responds to critiques of the original work, and reflects on the effect and significance of his 'deconstructive' approach today.

The handbook provides a broad view of masculinities primarily across the social sciences, but including important debates in areas of the humanities & natural sciences.

George Bent, the son of William Bent, one of the founders of Bent's Fort on the Arkansas near present La Junta, Colorado, and Owl Woman, a Cheyenne, began exchanging letters in 1905 with George E. Hyde of Omaha concerning life at the fort, his experiences with his Cheyenne kinsmen, and the events which finally led to the military suppression of the Indians on the southern Great Plains. This correspondence, which continued to the eve of Bent's death in 1918, is the source of the narrative here published, the narrator being Bent himself. Almost ninety years have elapsed since the day in 1930 when Mr. Hyde found it impossible to market the finished manuscript of the Bent life down to 1866. (The Depression had set in some months before.) He accordingly sold that portion of the manuscript to the Denver Public Library, retaining his working copy, which carries down to 1875. The account therefore embraces the most stirring period, not only of Bent's own life, but of life on the Plains and into the Rockies. It has never before been published. It is not often that an eyewitness of great events in the West tells his own story. But Bent's narrative, aside from the extent of its chronology (1826 to 1875), has very special significance as an inside view of Cheyenne life and action after the Sand Creek Massacre of 1864, which cost so many of the lives of Bent's friends and relatives. It is hardly probable that we shall achieve a more authentic view of what happened, as the Cheyennes, Arapahos, and Sioux saw it.